Day Twenty-Six - Growing Through Temptation
At the head of this chapter Mr. Warren quotes James 1:12. (p. 201) This same verse also is cited at the conclusion of the chapter. (p. 208) On page 204 he cites James 1:14-16. However, completely absent from any mention or consideration is James 1:13. Beginning his chapter with verse 12, Mr. Warren subsequently resumes discussion of this text at verse 14, leapfrogging verse 13. It will be most instructive in this discussion to take up the verse that Mr. Warren omitted: “Let no one say when he is tempted, ‘I am being tempted by God’; for God cannot be tempted by evil, and He Himself does not tempt anyone.” (Jas 1:13) It is quite odd that this very clear and important teaching regarding temptation should be omitted from a chapter that purportedly is devoted to this topic, while verses surrounding it are cited repeatedly. The verse that is left out brings the correction that sorely is needed of the view espoused in this chapter.
Mr. Warren suggests that temptations are “stepping stones” on “the path to spiritual maturity.” (p. 201) His outlook would imply that temptation is necessary for spiritual growth. But James 1:13 tells us that God does not tempt anyone. So, are we to think then that “stepping stones” on our “path to spiritual maturity” are not supplied by God? Who, then, supplies them? We understand from many biblical texts that the Devil is the Tempter. Are God and the Devil then co-laborers in laying out our “path to spiritual maturity”? Indeed, not! A truly biblical view is expressed in the Lord’s Prayer. Our Lord taught us to beseech God, “…do not lead us into temptation…” (Mat. 6:13) Temptation is a hindrance to growth. We should seek to avoid temptation, and it should be our prayer to be free of it. But Mr. Warren’s view is that, “Character development always involves a choice, and temptation provides that opportunity.” (p. 202) And, “You can’t claim to be good if you’ve never been tempted to be bad.” (p. 203) Thus, he represents temptation not as a hindrance, but as a necessary means of achieving spiritual maturity. Lest the reader should wonder whether perhaps he has misunderstood Mr. Warren, he states his point in the most clear and unmistakable terms. He declares it “one of the most important spiritual truths you will ever learn” that, “God develops the fruit of the Spirit in your life by allowing you to experience circumstances in which you’re tempted to express the exact opposite quality!” (p. 202)
The principle in this chapter is parallel to that of the prior chapter. In the prior chapter Mr. Warren argued that we cannot really know God except through suffering. Here he argues that we cannot really exhibit the fruit of the Spirit except through temptation. Of course, exemplary character traits are called “fruit of the Spirit” because that is what God calls them in Galatians 5:22. They are called “fruit of the Spirit” because it is the work of the Spirit to produce this fruit in us. Mr. Warren gives lip-service to this truth, but as he develops his idea it becomes evident that his concept actually differs from that of Galatians. Mr. Warren says, “God teaches us love by putting some unlovely people around us … God teaches us real joy in the midst of sorrow … God develops real peace within us…by allowing times of chaos and confusion …patience is developed in circumstances in which we’re forced to wait…” (p. 202) If this were true, then these traits more rightly would be called “fruit of temptation.”
In truth, godly traits do not emerge from repeated exposure to their opposites. Godly traits are contrary to the world and the flesh, which are corrupted in sin. Godly traits are the fruit of His Spirit in our lives. For example, Jesus did not tell his disciples that they would gain peace after they had lived long enough in the chaos and confusion of the world. Rather, He told them: “Peace I leave with you; My peace I give to you; not as the world gives, do I give to you.” (Jn. 14:27) The whole point of Galatians 5:16-24 is that the flesh, as corrupted in sin, is contrary to the Spirit of righteousness. Repeated “experiences” of corruption do not produce righteousness. But, in the world according to Mr. Warren righteousness cannot be known except in context of and in contrast to evil. He says, “You can’t claim to be good if you’ve never been tempted to be bad.” Of course, if there were only evil and never any good, then neither could we know evil to be evil. Thus, in this outlook good and evil require one another: they mutually provide one another a context in which to be known and to have meaning. In such a world temptation provides us the “opportunity” to be good. Such a world is engulfed in a Yin and Yang tension, as we have had many prior occasions to observe in this treatise.
A truly biblical outlook contrasts markedly with the view Mr. Warren presents. “God is light, and in Him there is no darkness at all.” (I Jn. 1:5) God, contained within Himself, is complete and perfect goodness. His being has no context outside Himself in terms of which His existence might be known or might have meaning; He completely exists and is completely explained in terms only of who He is in Himself. Likewise, His goodness has no other context than His own being in terms of which it might be known to be good. He is definitive goodness. He created our world of reality, and in its original ideal it was “very good.” (Gen. 1:31) The original goodness of creation was not established by contrast to a more ultimate - or equally ultimate - principle of evil. The original goodness of creation was established by the definitive goodness of the Creator. There is no context of evil required in order for goodness to be known to be good. The original quality is goodness; evil is a subsequent, derivative quality. Evil is a fall from goodness - a corruption of goodness. Goodness is not identified within a context of evil; rather, evil is identified within a context of goodness. Evil emerges out of goodness via a process of corruption, but goodness cannot emerge out of evil by any means whatsoever. There cannot be tooth decay unless there first is a tooth. However, there indeed can be a tooth without there ever being tooth decay.
The truth regarding good, evil, and temptation leads to the plain and compelling outlook that temptations are not “stepping stones,” but stumbling blocks. Mr. Warren’s “stepping stone” idea of temptation cannot be held in absolute consistency, because of necessity it involves the dialectical worldview of Yin and Yang. This outlook is doomed to pendulum swings between two incompatible views: 1) temptations are useful “stepping stones” because without them our claim to goodness can have no validity, and 2) temptations are ominous signs that Satan hates us (p. 205) We have seen many other examples of dialectical pendulum swings throughout this book, and within the pages of this brief chapter we see yet another example. After carefully explaining the necessity of temptation to provide opportunity to do good, so our claim to goodness might have validity, Mr. Warren then proceeds to exhort us on page 206, “wise planning reduces temptation.” He quotes Ephesians 4:27, “…do not give the devil and opportunity,” and also cites a number of Proverbs that exhort us to “avoid evil.” He coaches us how to analyze temptations in our lives, so we might be wise in avoiding situations in which temptation is likely to occur. In contrast to the prior pages of this chapter, an exhortation at this point to “reduce” and “avoid” temptation is quite strange. Are we to “reduce” our “stepping stones” on the “path to spiritual maturity”? Are we to “reduce” opportunities to do good? Are we to “avoid” validation of our claim to goodness? What ever happened to “one of the most important spiritual truths we will ever learn”? What ever happened to, “Character development always involves a choice, and temptation provides that opportunity”? (p. 202) Yin has given way to Yang. The pendulum has crossed over to the other side.
Mr. Warren presents some good material on the nature of temptation and the avoidance of temptation, but this material cannot be fully integrated into his overall system. His system of things is most influenced by what he considers “one of the most important spiritual truths,” that God develops good character in us by means of tempting us to exhibit bad character. Such a notion is flatly and directly contradicted by the verse that Mr. Warren omitted from his discussion, James 1:13, which tells us in no uncertain terms that God does not tempt anyone. Therefore, what nuggets of true wisdom there may be in this chapter do not find a solid home in which to dwell, and indeed, we find the pendulum already swinging back again as the chapter concludes. In the final paragraph Mr. Warren assures us, “Temptations keep us dependent upon God.” (p. 208) Having just spent several pages urging us to avoid temptation and coaching us in methods of reducing temptations, he now reverts back to telling us that temptations render a valuable service to us.
We saw in the prior chapter Mr. Warren’s idea that God is dependent upon “circumstances.” This muddies the Christian truth of the absolute independence of God, but it also muddies the Christian truth of the dependence of Man. If the absolute independence of God is not held in purity, then of necessity the idea of God is subverted in a concept of correlativity. In terms of this error not only is God wrongly held to be dependent, but as well the dependence of Man is misconstrued. Mr. Warren’s idea that temptations keep us dependent upon God is a prime example of this. In this view “circumstances” are universal above and behind both God and Man, such that God is dependent upon “circumstances” and the dependence of Man upon God is said to be cultivated by these same “circumstances.” This is the only sort of dependence Man can possibly have upon a “god” who is himself dependent. The Christian truth of these things is that God is the Creator of all reality and as such is totally independent of anything outside Himself. He is absolute truth and goodness in and of Himself, and does not require the existence of any thing in context of or contrast to He might be known to be who and what He is. All things, i.e., our world of reality, all “circumstances,” and we ourselves, are His creation, and as such are wholly dependent upon God to every extent and at all times. There is no “circumstance,” such as temptation, that is needed in order to create or to maintain our dependence upon God. Temptations are not a help, but are a hindrance. We are to pray to God to be free of temptation and to be delivered from evil.
Mr. Warren suggests that temptations are “stepping stones” on “the path to spiritual maturity.” (p. 201) His outlook would imply that temptation is necessary for spiritual growth. But James 1:13 tells us that God does not tempt anyone. So, are we to think then that “stepping stones” on our “path to spiritual maturity” are not supplied by God? Who, then, supplies them? We understand from many biblical texts that the Devil is the Tempter. Are God and the Devil then co-laborers in laying out our “path to spiritual maturity”? Indeed, not! A truly biblical view is expressed in the Lord’s Prayer. Our Lord taught us to beseech God, “…do not lead us into temptation…” (Mat. 6:13) Temptation is a hindrance to growth. We should seek to avoid temptation, and it should be our prayer to be free of it. But Mr. Warren’s view is that, “Character development always involves a choice, and temptation provides that opportunity.” (p. 202) And, “You can’t claim to be good if you’ve never been tempted to be bad.” (p. 203) Thus, he represents temptation not as a hindrance, but as a necessary means of achieving spiritual maturity. Lest the reader should wonder whether perhaps he has misunderstood Mr. Warren, he states his point in the most clear and unmistakable terms. He declares it “one of the most important spiritual truths you will ever learn” that, “God develops the fruit of the Spirit in your life by allowing you to experience circumstances in which you’re tempted to express the exact opposite quality!” (p. 202)
The principle in this chapter is parallel to that of the prior chapter. In the prior chapter Mr. Warren argued that we cannot really know God except through suffering. Here he argues that we cannot really exhibit the fruit of the Spirit except through temptation. Of course, exemplary character traits are called “fruit of the Spirit” because that is what God calls them in Galatians 5:22. They are called “fruit of the Spirit” because it is the work of the Spirit to produce this fruit in us. Mr. Warren gives lip-service to this truth, but as he develops his idea it becomes evident that his concept actually differs from that of Galatians. Mr. Warren says, “God teaches us love by putting some unlovely people around us … God teaches us real joy in the midst of sorrow … God develops real peace within us…by allowing times of chaos and confusion …patience is developed in circumstances in which we’re forced to wait…” (p. 202) If this were true, then these traits more rightly would be called “fruit of temptation.”
In truth, godly traits do not emerge from repeated exposure to their opposites. Godly traits are contrary to the world and the flesh, which are corrupted in sin. Godly traits are the fruit of His Spirit in our lives. For example, Jesus did not tell his disciples that they would gain peace after they had lived long enough in the chaos and confusion of the world. Rather, He told them: “Peace I leave with you; My peace I give to you; not as the world gives, do I give to you.” (Jn. 14:27) The whole point of Galatians 5:16-24 is that the flesh, as corrupted in sin, is contrary to the Spirit of righteousness. Repeated “experiences” of corruption do not produce righteousness. But, in the world according to Mr. Warren righteousness cannot be known except in context of and in contrast to evil. He says, “You can’t claim to be good if you’ve never been tempted to be bad.” Of course, if there were only evil and never any good, then neither could we know evil to be evil. Thus, in this outlook good and evil require one another: they mutually provide one another a context in which to be known and to have meaning. In such a world temptation provides us the “opportunity” to be good. Such a world is engulfed in a Yin and Yang tension, as we have had many prior occasions to observe in this treatise.
A truly biblical outlook contrasts markedly with the view Mr. Warren presents. “God is light, and in Him there is no darkness at all.” (I Jn. 1:5) God, contained within Himself, is complete and perfect goodness. His being has no context outside Himself in terms of which His existence might be known or might have meaning; He completely exists and is completely explained in terms only of who He is in Himself. Likewise, His goodness has no other context than His own being in terms of which it might be known to be good. He is definitive goodness. He created our world of reality, and in its original ideal it was “very good.” (Gen. 1:31) The original goodness of creation was not established by contrast to a more ultimate - or equally ultimate - principle of evil. The original goodness of creation was established by the definitive goodness of the Creator. There is no context of evil required in order for goodness to be known to be good. The original quality is goodness; evil is a subsequent, derivative quality. Evil is a fall from goodness - a corruption of goodness. Goodness is not identified within a context of evil; rather, evil is identified within a context of goodness. Evil emerges out of goodness via a process of corruption, but goodness cannot emerge out of evil by any means whatsoever. There cannot be tooth decay unless there first is a tooth. However, there indeed can be a tooth without there ever being tooth decay.
The truth regarding good, evil, and temptation leads to the plain and compelling outlook that temptations are not “stepping stones,” but stumbling blocks. Mr. Warren’s “stepping stone” idea of temptation cannot be held in absolute consistency, because of necessity it involves the dialectical worldview of Yin and Yang. This outlook is doomed to pendulum swings between two incompatible views: 1) temptations are useful “stepping stones” because without them our claim to goodness can have no validity, and 2) temptations are ominous signs that Satan hates us (p. 205) We have seen many other examples of dialectical pendulum swings throughout this book, and within the pages of this brief chapter we see yet another example. After carefully explaining the necessity of temptation to provide opportunity to do good, so our claim to goodness might have validity, Mr. Warren then proceeds to exhort us on page 206, “wise planning reduces temptation.” He quotes Ephesians 4:27, “…do not give the devil and opportunity,” and also cites a number of Proverbs that exhort us to “avoid evil.” He coaches us how to analyze temptations in our lives, so we might be wise in avoiding situations in which temptation is likely to occur. In contrast to the prior pages of this chapter, an exhortation at this point to “reduce” and “avoid” temptation is quite strange. Are we to “reduce” our “stepping stones” on the “path to spiritual maturity”? Are we to “reduce” opportunities to do good? Are we to “avoid” validation of our claim to goodness? What ever happened to “one of the most important spiritual truths we will ever learn”? What ever happened to, “Character development always involves a choice, and temptation provides that opportunity”? (p. 202) Yin has given way to Yang. The pendulum has crossed over to the other side.
Mr. Warren presents some good material on the nature of temptation and the avoidance of temptation, but this material cannot be fully integrated into his overall system. His system of things is most influenced by what he considers “one of the most important spiritual truths,” that God develops good character in us by means of tempting us to exhibit bad character. Such a notion is flatly and directly contradicted by the verse that Mr. Warren omitted from his discussion, James 1:13, which tells us in no uncertain terms that God does not tempt anyone. Therefore, what nuggets of true wisdom there may be in this chapter do not find a solid home in which to dwell, and indeed, we find the pendulum already swinging back again as the chapter concludes. In the final paragraph Mr. Warren assures us, “Temptations keep us dependent upon God.” (p. 208) Having just spent several pages urging us to avoid temptation and coaching us in methods of reducing temptations, he now reverts back to telling us that temptations render a valuable service to us.
We saw in the prior chapter Mr. Warren’s idea that God is dependent upon “circumstances.” This muddies the Christian truth of the absolute independence of God, but it also muddies the Christian truth of the dependence of Man. If the absolute independence of God is not held in purity, then of necessity the idea of God is subverted in a concept of correlativity. In terms of this error not only is God wrongly held to be dependent, but as well the dependence of Man is misconstrued. Mr. Warren’s idea that temptations keep us dependent upon God is a prime example of this. In this view “circumstances” are universal above and behind both God and Man, such that God is dependent upon “circumstances” and the dependence of Man upon God is said to be cultivated by these same “circumstances.” This is the only sort of dependence Man can possibly have upon a “god” who is himself dependent. The Christian truth of these things is that God is the Creator of all reality and as such is totally independent of anything outside Himself. He is absolute truth and goodness in and of Himself, and does not require the existence of any thing in context of or contrast to He might be known to be who and what He is. All things, i.e., our world of reality, all “circumstances,” and we ourselves, are His creation, and as such are wholly dependent upon God to every extent and at all times. There is no “circumstance,” such as temptation, that is needed in order to create or to maintain our dependence upon God. Temptations are not a help, but are a hindrance. We are to pray to God to be free of temptation and to be delivered from evil.
posted by S. C. Mooney at 9:52 PM
0 Comments:
Post a Comment
<< Home