Geoff's Miscellany

Miscellaneous Musings

Ancient Approaches to Adversity

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In this post I hope to compare the book of Proverbs to Stoic thought in a way that challenges you to gain self-mastery.

Proverbs:

Pro 16:32  Whoever controls his temper is better than a warrior, and anyone who has control of his spirit is better than someone who captures a city.
Pro 24:5  A wise man is strong, and a knowledgeable man grows in strength.
Pro 24:10-12  If you grow weary when times are troubled, your strength is limited.  (11)  Rescue those who are being led away to death, and save those who stumble toward slaughter.  (12)  If you say, “Look here, we didn’t know about this,” doesn’t God, who examines motives, discern it? Doesn’t the one who guards your soul know about it? Won’t he repay each person according to what he has done?
Pro 24:15-19  Don’t lie in wait like an outlaw to attack where the righteous live;  (16)  for though a righteous man falls seven times, he will rise again, but the wicked stumble into calamity.  (17)  Don’t rejoice when your enemy falls; don’t let yourself be glad when he stumbles.  (18)  Otherwise the LORD will observe and disapprove, and he will turn his anger away from him.  (19)  Don’t be anxious about those who practice evil, and don’t be envious of the wicked.

Marcus Aurelius:

In one respect man is the nearest thing to me, so far as I must do good to men and endure them. But so far as some men make themselves obstacles to my proper acts, man becomes to me one of the things which are indifferent, no less than the sun or wind or a wild beast. Now it is true that these may impede my action, but they are no impediments to my affects and disposition, which have the power of acting conditionally and changing: for the mind converts and changes every hindrance to its activity into an aid; and so that which is a hindrance is made a furtherance to an act; and that which is an obstacle on the road helps us on this road.  –Meditations Book 5

Note the similarities:

  1. A certain frame of mind is considered strength in both schools of thought versus the immediately visible external situation. That frame of mind, in both contexts, is a certain attitude and series of mental habits toward life: “anyone who has control of his spirit is better than someone who captures a city.”
  2. The righteous man (who in Proverbs is always the wise man) gets up when he falls (either morally or in terms of success), just as Aurelius notes, “the obstacle on the road helps us on this road.”
  3. Adversity is seen in both thought schools as an opportunity to show or gain strength.
  4. Both schools of thought relate endurance through trials to being ill-treated by the wicked. Many times other people mess with your life. Aurelius and Solomon both say (whether they lived this or not doesn’t matter) that treating such people with contempt will do no good, but rather when they oppose you, you should simply move on and improve yourself.
  5. Finally, both authors note that doing good to others is part of the motivation for having strength (read: a wise mindset toward adversity) and the purpose for using it.

These authors were both kings but neither of them had the internet, electricity, or an automobile. Setbacks often meant death for people in their respective eras. Yet, both make these claims about adversity.

So, how will you respond to adversity? Will you respond with good-will toward others, a desire to improve, endurance through difficulty, and a non-hater attitude toward those who mess you up? Or will you do the same things that make old people complain about young people in every generation: quit, whine, blame other people, watch t.v., and play on the internet?

Not Quite Academic Appendix/Postscript:
In early Christianity, there is no doubt that the ideas with the highest moral capital came from the teachings of Jesus’ friends and associates (the apostles), Jesus himself, and the Old Testament. This can be verified by a quick perusal of a document called the Didache. But, as time went on Christian teachers made a concerted effort to create or perhaps express a moral system that could accommodate both Jewish and Gentile converts to Christianity (Meeks 68-69).

Stoicism and Platonism worked very well for the providing the needed ethical language. This is not because the teachings of Jesus weren’t good enough. It is that the teachings of Jesus were intentionally recorded as the paradigmatic statement of the paradigmatic human, but nevertheless in a very specific cultural form. This is not a bad thing. The early Christians saw Jesus as the Messiah of the Jewish people. So of course his teachings would be highly particular. Stoicism and Platonism did not provide the ethical ideal or framework, but perhaps the ethical language and practical method of early Christian moral formation. This makes sense, because looking back the conflicts about Jewish ceremonies and the effectiveness of enforcing them upon non-Jewish Christians was a hot-button issue (1 Corinthians 8-10, Romans 14, Galatians, Colossians 2, etc). Thus, the language of Plato and the Stoics (despite their Philosophical differences with the Christians) became fairly standard.

Christians today could learn a lot not only from Proverbs, but also from the Stoics. Just because the early Christians did does not obligate anybody to do so, but their habits may have been wise and worthy of emulation.

Meeks, Wayne A, The Origins of Christian Morality: The First Two Centuries (New Haven: Yale University Press, 1993)

Meditations upon Proverbs 14:4

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Pro 14:4 Where there are no oxen, the barn is clean, but abundant crops come by the strength of the ox.

This particular Proverb has a pretty obvious meaning:

There might are less chores with less tools, but with well managed tools comes greater success.

I can think of several applications of this Proverb to contemporary existence:

  1. If you do not own a lawn mower, you’ll have less maintenance, but you’ll have to pay more in the long run for people to do your yard.
  2. If you do not own a tools, then you won’t have to organize them. There will be no need to put up your tools, have a sweet tool box, or to oil them. But if you have one it will be cheaper to repair your house.
  3. Any tools that improve your productivity should be cared for just like the oxen barn. A barn full of oxen, left unattended, will eventually smell like what fills it. Similarly, a computer that is not properly maintained, a car not properly tuned up, or a guitar not properly stored will all let you down more frequently than the alternative. But if you do not have these tools, then you cannot have the blessings that come with them.
  4. If less people go to your church, you’ll have less problems. But conversely, potentially less of the work of the gospel will be accomplished.
  5. Your body will eventually fall apart, but it will happen much faster without use! Put the work of taking care of it into practice and it will likely work much longer for you.

For me the takeaways from this particular Proverb have been:

  1. Keep my garage clean and organized.
  2. Stop borrowing my friend’s calculator.
  3. Keep my books in alphabetical order.

What about you?

Meditations Upon Proverbs 17:6

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New American Standard Bible  Proverbs 17:6 Grandchildren are the crown of old men, And the glory of sons is their fathers.

Jewish Publication Society  Proverbs 17:6 Grandchildren are the crown of their elders, And the glory of children is their parents.

This proverb struck me, especially because of the second part.

Grandchildren and Grandparents

One of the things I’ve heard several parents say to their parents is, “You were always more strict with us than with my kids.” I think this proverb is noting that this is the case. There is also a note of glory in living long enough to see your children raise the next generation.

Children and Parents

The Hebrew of the second clause literally translates, “the beauty of sons are their fathers.” It obviously applies to all children and parents as which is made explicit in the JPS translation.

I suspect, as with most Proverbs, this is meant to take us in several directions. It certainly applies to me as a teacher, but only indirectly. I’m no parent. So don’t see this as me telling anybody how to raise their children. It’s me trying to think about how this Proverb was meant to be read. So, here is what I think it could mean:

  1. The distinct reputation of a young man in an ancient tribe or a modern small town would be connected to the deeds of his father. So his beauty/glory would be connected to whatever people knew his daddy for. If you want to give your child a good reputation in the world, get a good reputation for yourself.
  2. The thing that a young man will consider beautiful, praiseworthy, or glorious will be what he sees in his dad. Thus, the way a father lives will be a major factor in what his children grow up to value. So, if you want to instill faithfulness to the Lord and love of neighbor in your children, that had better be your own habit. If you want your kiddos to exercise, you’d better exercise. If you want your children to study, you’d better hit the books in front of them. If you’re a Christian, especially study the Bible with them.  Don’t just read it to them, but teach them how to ask questions about its meaning, how to find answers in the text, how to use other resources to understand it, and how to apply it to life.
  3. Finally, children are often enamored of their dad and his prowess. “My dad could beat up your dad.” In this case, if you’re a father, then your job is not only to exemplify virtue to your children but live so that when they get older they won’t become disillusioned by the real stories about you. Because, if it is true that your children find their glory/beauty in you, then don’t let them find out it was purely a survival mechanism for their childhood. Instead, make sure your life matches the instinctual hype.

Again, these are apparent applications of the Proverb, not necessarily instructions for you. Certainly these applications work for me as a teacher. When I see one of my students teach somebody else how to do mathematics or how to write well, I feel a deep swell of pride. Similarly, when I do sports against my students, I try to dominate (with varying degrees of success). I cite sources in speeches and lecture handouts. People will emulate competence if it is set before them as a valuable attainment.

Walking in the Spirit and the Four-Fold Gospel

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TLDL

The things of the Spirit in Romans 8:1-17 are actually the same sorts of things we find in the four gospels. This is what Paul wants us to be mindful of in our day-to-day life with Christ and his church.

Whole Thought

Romans 8 is, by many accounts, one of the most beautiful passages penned by Paul and by some accounts, perhaps the most beautiful passage in Scripture. What has always intrigued me about Romans 8 is Paul’s notion of the Christian life on a moment by moment basis.

Paul describes the Christian life as

  1. Walking according to the Spirit
  2. Living according to the Spirit
  3. Setting the mind on the things of the Spirit
  4. Putting to death the deeds of the body by the Spirit
  5. Being led by the Spirit

But if this is so, then a very important line of questioning must come up. What is the meaning of doing all of these things according to or by the Spirit? What are the things of the Spirit? The common initial reaction is to equate the things of the Spirit with the things of the religious institution of which we are a part or to equate the things of the Spirit with the inner world of emotions and non-rational experiences and behavior. Such a divorce of “the things of the Spirit” from New Testament history has led to sad legalistic abuses (people who think that spirituality is purely about external/denominational ideals) and to sad emotion based Christianity wherein one’s discipleship is always a quest to have a certain feeling (feeling liberated, feeling loved, feeling worshipful, feeling authentic, etc). In both or these errors, one can spend so much time trying to conjure up this or that feeling or denominational distinctive (what if I’m Presbyterian but don’t like tobacco?), that they literally miss the teachings and person of Jesus.

There is an historical lineage to both types of error. Essentially in an effort to deal with the rationalist and empiricist turn in philosophy, many turned to nature and the feelings as a replacement for religion. This became associated with terms like spirit and spirituality. In turn then, many Christian movements began to focus more and more on their own institutional life and continuance as the proper form of spirituality. This is not a perfect sketch, but it is helpful. I recommend the brief article below:

Marie Mansouri and Vafa Keshavarzi, “Spirituality, a Conceptual Break: The Romantic Revolt and the Rise of a New Spirituality,” International Journal of Religion & Spirituality in Society 4, no. 1 (July 2014): 11–16.

So, when we come with this baggage to Paul, we miss out on what he’s getting at. What does he mean by doing things according to the Spirit, living by the Spirit, etc?

There are some very important tips about this in Romans 8. Read 8:1-17 below and focus upon the bold text:

Rom 8:1-17  There is therefore now no condemnation for those who are in Christ Jesus.  (2)  For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.  (3)  For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,  (4)  in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.  (5)  For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.  (6)  For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.  (7)  For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot.  (8)  Those who are in the flesh cannot please God.  (9)  You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.  (10)  But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness.  (11)  If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.  (12)  So then, brothers, we are debtors, not to the flesh, to live according to the flesh.  (13)  For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.  (14)  For all who are led by the Spirit of God are sons of God.  (15)  For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!”  (16)  The Spirit himself bears witness with our spirit that we are children of God,  (17)  and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.

Notice that in the bold text, Paul attributes certain things to the Holy Spirit and all of them are about the life, ministry, teachings, death, resurrection, and present reign of Jesus Christ.

  1. The Spirit set us free from the law of sin and death in Christ (and from elsewhere in Romans we know that this is from Jesus’ act of obedience (his whole life).
  2. The Spirit dwells in believers. All four gospels say that this will be the result of his ministry. He will baptize with fire and the Holy Spirit (Mark 1:8), he promises power and the Spirit (John: 6:24, Luke 24:49, Matthew 28:16-20), the living water is equated with the Spirit (John 7:39), and conversion itself (John 3:1-16) is attributed to the work of the Spirit.
  3. The Spirit is the Spirit of the God who raised Christ from the dead.
  4. The Spirit given to us helps us to call God ,”Father” when we pray. This is a very important aspect of early Christianity and a central facet of Jesus’ teaching. Paul essentially says here that being led by the Spirit is the same thing as obeying Jesus when he says, “When you pray, pray like this, ‘Our Father…’

So, it appears that “the things of the Spirit” are not merely institutional trappings of this or that church (though those can be good things) and they are not merely emotional experiences and intuitions (though those can be good things). The things of the Spirit are the things revealed by the Spirit in the gospel message.

Minding the Spirit, it would appear, is the crux of walking by the Spirit. It is Paul’s way of saying that living you life based upon Jesus and his teachings is the proper way to live with God’s Spirit as we await God’s renewal of creation.

Physical and Spiritual Satiety

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 A sated man loathes honey, But to a famished man any bitter thing is sweet. (Pro 27:7 NAS)

Sheol and Abaddon are never satisfied, Nor are the eyes of man ever satisfied. (Pro 27:20 NAS)

Physical Satiety

The obvious meaning of Proverbs 27:7, “A sated man loathes honey, but to a famished man, any bitter thing is sweet,” is that with the exception of a very few people, if somebody has had his fill food, is no longer pleasant. If I eat too much Lasagna, then ice-cream won’t seem pleasant. On the other hand, if I’m very hungry even mustard greens and turnips might seem tasty.

This simple observation has so many applications in the realm of eating. For instance, if you intentionally eat less during the day while you are busy, then in the evening, a diet of healthier or less expensive food will still be pleasant. This could help you save money or lose weight. If you intentionally satisfy your hunger on healthy food, then dessert won’t seem so necessary. If you learn to live with less superfluous pleasure, then any gift you receive, even from the poorest of the poor will be satisfying. Learning to drink less coffee will make the coffee you do drink more satisfying. Going for walks will make being stuck in traffic not a big deal, etc.

Spiritual Satiety

But, there is a counterpoint to this first proverb, “Sheol and Abaddon are never satisfied, Nor are the eyes of man ever satisfied. (Pro 27:20 NAS)” Death and Destruction, personified, never have their fill. Every beautiful thing can be destroyed. The most supple body will age and stiffen. The loveliest face will wrinkle, and the strongest man will die. The most wonderful painting will crumble, most savory meal will end, the greatest civilization will be consumed and made into dust. Similarly, the saying states, the eyes of humanity are never satisfied.

The eye here, means the desires of the soul and mind. And so it is observable that humanity will go on desiring bigger and better things if the pleasures are not tempered. This was the wisdom of the Stoics. But the problem is deeper than Stoicism can solve. Even though the desire for more wonderful things must be aimed and disciplined, the Proverb here states this state of affairs as a matter of fact. The insatiable eye of man is not just a problem to be solved, but it is an aspect being human. Ecclesiastes puts it thus, “Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end. (Ecc 3:11)” This insight is not lost on philosophers and theologians. Everybody is a pleasure seeker. For instance, Pascal noted:

All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.
And yet after such a great number of years, no one without faith has reached the point to which all continually look. All complain, princes and subjects, noblemen and commoners, old and young, strong and weak, learned and ignorant, healthy and sick, of all countries, all times, all ages, and all conditions.

Blaise Pascal, The Harvard Classics 48: Blaise Pascal: Thoughts, Letters, and Minor Works, ed. Charles W. Eliot, trans. W. F. Trotter, M. L. Booth, and O. W. Wight (New York: P. F. Collier & Son, 1910), 138.

The question that the text demands to have answered is “what, in the final analysis, can satisfy the eye?” Proverbs has an answer,

Pro 8:11 b” wisdom is better than jewels, and all that you may desire cannot compare with her.

Wisdom, in Proverbs, is the designation for a life lived skillfully and ethically with God as Lord and partner. Gain wisdom and you’ll gain something beyond all of your other desires. This is a tall order. Yet the New Testament says similar things:

Mat 5:3-9  “Blessed are the poor in spirit, for theirs is the kingdom of heaven. (4)  “Blessed are those who mourn, for they shall be comforted. (5)  “Blessed are the meek, for they shall inherit the earth. (6)  “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. (7)  “Blessed are the merciful, for they shall receive mercy. (8)  “Blessed are the pure in heart, for they shall see God. (9)  “Blessed are the peacemakers, for they shall be called sons of God.

The blessings Jesus offers to his disciples are rather over the top and they include seeing God.

Anyhow, I think there are two ways to apply the notion of satiety to the spiritual life to the Christian:

  1. Positively
    If we spend time aiming to seek the highest good, rather than merely an immediate good, in God’s kingdom, then we will be satisfied beyond the need to succumb to temptation. Even the honey of sin will seem bitter. This is not instant, it is a life long process of responding to God’s variegated grace. This is why the spiritual disciplines are so important. The help us learn the long view of satisfaction with God.
  2. Negatively
    If we spend all of our time feeding the passions with immediate gratification and never train the mind or will to seek God and the good of others when it feels unpleasant, then we will feel too full for spiritual things and dissatisfied with the things we do acquire. If our hours are filled up with over much television and special effects, aimless internet surfing and youtube binging, then it will be harder and harder to find pleasure in the long journey of following Jesus. In other words, the effort to understand the Scriptures, love neighbor, be a contributing member of a local church, and gain wisdom incrementally will become burdensome or boring. We’ll be too full for the honey of the easy yoke of Jesus.

Conclusion
We could all use a bit of self-control, but at the end of the day, we still have ask, self-controlled so that my self can seek or gain what?