Tag: Lucifer

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.

 

 

 

 

Following Christ in an Anti-Christian Age

Unfortunately, contemporary American culture is increasingly anti-Christian. How should Christians respond to a rapidly changing American culture? Do we resign ourselves to pessimism, convinced that many of the moral foundations upon which our society once stood have collapsed and are now irrevocable? Or do we reassure ourselves with optimism, confident that we can still win the culture war if we’ll just unite together spiritually, personally, politically, and philosophically? Most likely neither pessimism nor optimism is the answer. Instead, realism is.

An Example

The Supreme Court in United States v. Windsor 570 U.S. (2013) (Docket No. 12-307)[5-4] challenges Section 3 of the 1996 Defense of Marriage Act (DOMA): “In determining the meaning of any Act of Congress, or of any ruling, regulation, or interpretation of the various administrative bureaus and agencies of the United States, the word ‘marriage’ means only a legal union between one man and one woman as husband and wife, and the word ‘spouse’ refers only to a person of the opposite sex who is a husband or a wife.”

The majority opinion of the Court held, “DOMA seeks to injure the very class New York seeks to protect. By doing so it violates basic due process and equal protection principles applicable to the Federal Government. The Constitution’s guarantee of equality must at the very least mean that a bare congressional desire to harm a politically unpopular group cannot justify disparate treatment of that group. In determining whether a law is motived by an improper animus or purpose, [d]iscriminations of an unusual character especially require careful consideration. DOMA cannot survive under these principles.” The Supreme Court accused Christians who believe the “narrow” teaching of the Bible relative to marriage as bigoted.

Persecution is Worldwide

Of course, such anti-Christian sentiments are obviously not limited to America. Across the world, followers of Christ live in settings that are hostile to Christianity (many of them far more hostile than the United States). After all, Christianity was born into a culture of vehement opposition over two thousand years ago in Jerusalem, and faced tremendous persecution throughout Judea and at the hands of the Romans. The total number of Christians martyred in the early church is unknown. It has been calculated that between the first persecution under Nero in 64 to the Edict of Milan in 313, Christians experienced 129 years of persecution.

Sadly, the plight of Christians is worse today. According to Jeremy Weber of Christianity Today (January 11, 2017), for the third year in a row, the modern persecution of Christians worldwide has hit an all time high. Interestingly, the primary cause—Islamic extremism—is being eclipsed by a brand of ethnic nationalism. Principally, this is a form of nationalism wherein the nation is defined in terms of a shared heritage, which usually includes a shared language, a common religious faith, and a common ethnic ancestry. Weber notes in his article the 2017 World Watch List released by Open Doors. In 25 years of “chronicling and ranking” the political and societal restrictions on religious freedom experienced by Christians worldwide, Open Doors researchers identified 2016 as the “worst year yet.”

How should followers of Christ today live in an America or any other culture that is intentionally and increasingly anti-Christian? It seems that every professing Christian in any such culture has two clear options: retreat or risk persecution. Sure, we can retreat. But we’d be denying Christ. Peter chose this option (Mark 14:66-72). Certainly, most Christians won’t reject Christ outright and not all at once. Instead, our retreat can be slow and subtle. I see this happening in America today through “progressive” faith, “inclusive” belief, “open” minds, and “ecumenical” churches. This involves trading God’s truth for the changing opinions of the world. The signs of such retreat are already apparent here in America.

Christians might not retreat from Christ; however, they may very well retreat from society. In the face of increasing anti-Christian sentiment and social pressure, many Christians who hold a steadfast belief in the Bible may choose to hide in the comfortable confines of privatized faith. We might stand up and speak with strong conviction—but many do so in the privacy of our homes or at church. We remain silent at work or in our university classes or other public settings. When the conversation at the coffee shop switches to the topic of gender dysphoria or same-sex marriage, or the language becomes rather course, Christians often sheepishly, almost apologetically, stumble  through a vague notion of what the Bible teaches, or probably more likely, might say nothing at all.

Worse, when our boss asks what we believe and we realize that our job may be in jeopardy based on how we answer, we might find ourselves masking, or at least minimizing, our faith. On a smaller scale, I recently started a new job in retail. I completed an “availability” form indicating I was not able to work after 5:00 pm on Wednesday or before 1:00 pm on Sunday in order to attend church services. The store general manager insisted that I change my availability to all hours on those days and initial the changes in order to get hired. I gave in.

The Gospel and Culture

Clearly, the Gospel is the lifeblood of Christianity, and it provides the very foundation for countering culture. When we truly believe the Gospel, it goes from mere head knowledge to something that lives in our heart. We begin to realize the Gospel not only compels Christians to confront social issues in the culture around us; the Gospel actually creates confrontation with the culture around and within us. Of course, it is increasingly common for biblical views on social issues to be labeled insulting. Today it’s considered insulting and “backward” to an ever-expanding number of people to say a woman who is emotionally and sexually attracted to another woman should not express love for her in marriage. It doesn’t take long for a Christian to be backed into a theological corner, not wanting to be offensive yet wondering how to respond.

Culture now impacts the church. Ryan Bell, a former Seventh-Day Adventist minister, published an online article on CNN.com titled “Why You Don’t Need God.” You can read the article in its entirely by clicking here. Bell is a writer and speaker on the topic of religion and irreligion in America. In January 2014, Ryan began a year-long journey to explore the limits of theism and the growing landscape of atheism in America. Bell writes, “I had been a Seventh-day Adventist pastor for 19 years. I resigned from my pastoral position the year before, but now I stepped away from my faith altogether. It was gut-wrenching, but I couldn’t see any other way to find peace and clarity. I encountered major theological differences with my denomination and evangelical Christianity in general, including the way it marginalizes women and LGBT people.”

For many, the Gospel’s offense starts with the very first words of the Bible. “In the beginning, God…” (Genesis 1:1). Genesis was written in Hebrew and provided the people a foundation for their faith. Certainly, Genesis was not meant to be an exhaustive blow-by-blow account of how God created the heavens and the earth. Frankly, such an account would have caused the Bible to be far too large a tome.

For many, the initial antagonism of the Gospel is that there is a God—a supreme being by, through, and for whom all things began. “The LORD is the everlasting God, the Creator of the ends of the earth” (Isaiah 40:28, RSV). Paul clearly stated that natural man does not accept the things that come from the Spirit of God, “…for they are foolishness to him” (1 Corinthians 2:14). Consider the confrontation created by the reality of God in each of our lives. Because God is our Creator, we belong to him. The one who created us owns us. Honestly, does that not send a jolt through most of us? A tendency of rebellion? Nobody owns me! So we are not the masters of our own fate; the captains of our own souls.

Our Natural Reaction to God

God placed man in the midst of the Garden of Eden and granted him authority over all as keeper of the garden, charging him with naming the animals. The garden was established by God especially for man, planted in a full-grown state. God had just one command. He said, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Genesis 2:16b, 17).

Zodhiates and Baker (1997) notes that there may be purposes for the existence of the tree of the knowledge of good and evil that are not clearly explained in Scripture. They do believe, however, that it functioned as a test of obedience. Adam and Eve had to choose whether to obey God or break His commandment. When they actually ate the forbidden fruit, the consequences of their actions became self-evident. They found themselves in a different relationship to God because of sin. Actually, access to such knowledge was to be based solely upon a proper relationship with God. The real questions which faced Adam and Eve are the same ones that face us today: Which path should be chosen? What kind of relationship do we want with God?

The serpent was crafty to say the least. He said to Eve, “Did God really say, ‘You must not eat from any tree in the garden?'” Eve said God allowed consuming anything in the garden except the tree of knowledge of good and evil. She said God warned them, “…or you will surely die.” The serpent said, “You will not surely die… for God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:4-6, NIV). I find the serpent’s ruse to be fascinating given he—as Lucifer—was cast down from heaven because of pride originating from his desire to be God instead of a servant of God. Although he was the highest of all the angels, he wanted more. He literally wanted to rule the universe.

Why do we run from God? John 3:20 says, “Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed” (NIV). The reason most people run from God is because of their love for the flesh; their tendency to live in sin. This is unfortunately not the only reason: Many run from God because of bitterness. This is often due to a tragic event, such as the loss of a loved one. We tend to place God on trial when adversity strikes. The worse the troubles, the deeper our bitterness. But it is sin that is to blame. Nothing is as God planned. From the time of the Fall, all has fallen askew of what God intended.

Nothing New Under the Sun

When we understand this first sin, we realize that the moral relativism of the twenty-first century is nothing new. Whenever we attempt to usurp (or eliminate) God, we lose objectivity for determining what is good and evil, right and wrong, moral and immoral. Today’s militant atheists are noted for claiming  that morality is merely a biological adaptation in the same manner as hands and feet, teeth and hair. Dawkins (1995) writes, “In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, not any justice. The universe we observe has precisely the properties we should expect if there is, at the bottom, no design, no purpose, no evil, and no other good. Nothing but blind, pitiless indifference. DNA neither knows nor cares. DNA just is, And we dance to its music.”

Of course, the doctrine of the Fall offers an explanation of the imperfection of this world and God Himself, its perfect Creator. This concept does not sit well with many philosophies. Nor does it win any merit with atheists. Launder and Rowlands (2001) are rather vitriolic in their comments in Original Sin: “The term comes from Christianity’s belief that Adam, the first human created by their god, ate an apple from the tree of knowledge, and forever after, all humans have been born guilty of the crime that Adam committed. Original sin refers not just to this particular belief, but to all beliefs that man is born evil.” They argue that this belief is based “on the fallacious view that value is intrinsic.” But we’re not talking about a work of art where the value—the beauty, if you will—is in the beholder. To state that morality or ethics is based solely on interpretation is to suborn moral relativism.

Why is This So?

The Gospel answers that although God created us in His image, we have rebelled against Him in our independence. Though it looks different in each of our lives, we all are just like the man and woman in the Garden. We think, Even if God says not to do something, I’m going to do it anyway. In essence, we’re saying, “God’s not Lord over me, and God doesn’t know best for me. No! I define what’s right and wrong, good and evil.” In other words, morality is relative. This shifts our morality from the objective truth God has given us in His Word to the subjective notions we create in our minds. Even when we don’t realize the implications of our ideas, we inescapably come to one conclusion: whatever seems right to me or feels right to me is what’s right. This amounts to one thing: It’s all about me!

This is why the Bible diagnoses the human condition simply by saying, “All have turned aside, together they have all gone wrong; no one does good, not even one” (Romans 3:12, RSV). Eugene Peterson puts it this way: “So where does that put us? Do we Jews get a better break than the others? Not really. Basically, all of us, whether insiders or outsiders, start out in identical conditions, which is to say that we all start out as sinners” (MSG). Some will argue that Christians are placing “ancestral guilt” on each successive generation. It’s not about being held accountable for what others did before us. Look at 2 Corinthians 5:10: “For we must all stand before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad” (NIV) [Italics mine].

We turn from worshiping God to to worshiping self. We probably would never put it that way. Most people don’t  publicly profess, “I worship myself. I am my own god.” The dictionary does contain hundreds of words that start with self: self-esteem, self-confidence, self-advertisement, self-gratification, self-glorification, self-motivation, self-pity, self-centeredness, self-indulgence, self-righteousness, and the like. Are these concepts bad in their own right? No. That’s not the point. I can tell you this, however: I struggled with active addiction for over forty years. Nothing I did—no self effort of any kind—set me free. When I left rehab, I thought, Oh, now I understand. I got this! Trust me, whenever an addict says, “I got this,” he or she is in denial. No human power can relieve an alcoholic or addict of their addiction. For me, there was only one true higher power, Jesus Christ, who broke the chains of addiction over my life. And even that took me letting go of self and letting God set me free.

Twenty-First Century Ambassadors

Representing the truth of the Gospel in the new millennium requires three basic skills. First, we need to grasp the basics of the message of Jesus Christ. We must fully grasp the central message of God’s kingdom and understand how to respond to the obstacles we’re bound to encounter. This is not simply a matter of memorizing Scripture to through at the “unbelievers.” Second, we need the kind of wisdom that makes our testimony clear, bold, and persuasive. In other words, the tools of a diplomat rather than the weapons of a warrior. Tactics rather than brute force.

Finally, our character can make or break our mission. My pastor once said, “The number one attraction to Christianity is other Christians; unfortunately, the number one detractor to Christianity is other Christians.” Knowledge and wisdom are packaged in a person. If we do not embody the virtues and grace of Christ, we will simply undermine our testimony. We’ll taint the message of the Gospel. It would be better that we kept silent than bring shame or doubt or controversy to the very thing that has the power to deliver us from a life of sin and death.

References

Dawkins, R. (1995). River Out of Eden. New York, NY: Basic Books.

Zodhiates, S., and Baker, W. (1997). Hebrew-Greek Key Word Study Bible. Chattanooga, TN: AMG Publishers.