Worry – The Product of Possibility

A world exempt of possibility is a world free of anxiety.  Regrettably, this is not the world in which we live.  From the trivial to the significant, nearly every decision carries infinite possibilities, because of this infinite prospects of anxiety.  In these possibilities is the origin of worry.
Anxiety is caused by the desire to make the seemingly ‘perfect’ decision amongst the plethora of proposed possibilities.  The perfect decision, usually, is not the one with the least consequence nor is it the one that enriches the lives of others.  The ‘perfect’ decision, in this world, is the one that benefits the self the most substantially .  The ‘perfect’ decision, when viewed in retrospect, is the one that produces the most personal pleasure regardless of its effect on the rest of humanity.  Since the pursuit of personal pleasure is cradle of anxiety, anxiety is by nature selfish.
Since anxiety is the product of possibility, worry is made famous amongst the powerful.  After all who has more choices then the wealthy ?  Poverty necessarily limits possibility to the preservation of life first and foremost.  But people who have security and comfort are freed to seemingly unending possibility.
If anxiety is produced by a literal world of possibility, the reduction of possibility naturally lessens anxiety.  If the world of possibility is dwindled to one sole option then anxiety is rendered powerless.  The pursuit of the ‘perfect’ decision is obliterated because the sole option is necessarily the ‘perfect’ option regardless if the decision results in pleasure or pain for the chooser.
Thus worry has an insatiable grip upon the world, but an impotent grip upon those in alignment with the kingdom.  The pursuit of the kingdom within the individual abolishes possibility.  The world of possibility is left and replaced with a world of one composed of one sole option – obedience to the LORD that displays itself in ‘striving for his kingdom and righteousness ’.  Any encountered possibility, in this kingdom, submits itself to the king making the possibility only a possibility if in alignment with his narrow will and the kingdom’s narrow pursuit.
Although a seemingly universal human reality, those living in pursuit of the establishment of the kingdom necessarily are to seek to reject anxiety and its exhibitions because notions of worry dismisses the person and power of the LORD as inadequate.
The question then becomes does a life free of anxiety necessitate callousness?  After all, if the world of possibility is reduced to a single option, then even if that choice hurts the people with which one shares intimate relation, it is still the ‘perfect’ choice.  The seeming callousness produced is nothing more than perceptive.  A life free of anxiety, in pursuit of the kingdom, increases ones concern rather than decreasing it.
The pursuit of the kingdom requires alignment with the heart of the LORD.  The LORD is no stranger to feelings of confliction.  At the same time the LORD possesses a desire that the world will know his person properly, yet has eternally bound himself to a people who frequently misrepresent him and whom, for the sake of relationship, cause him to acquiesce.  The equal desire to be faithful and yet have a relationship with the world places the LORD in paradox. To break covenant is to compromise his character but to remain bound is to compromise his revelation.
Thus the pursuit of the kingdom and the necessary elimination of worry only serves to intensify ones concern for others.  Especially since alignment with the kingdom transforms decision making form being self-centered to obedience-centered.  Despite the strength of the confliction, it never becomes the deciding factor in the kingdom.  The feelings of confliction are also submitted to obedience to the voice of the LORD.

On Confidence

This is a short essay I wrote on 2 Cor.3. I hope you enjoy. This may involve you reading the passage to follow what I’m speaking about. But, I guess that can’t be a bad thing.

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In a Glass House
Confidence is defined as “a feeling of self-assurance arising from one’s appreciation of one’s own abilities or qualities. ” Confidence for the American English speaker is closely associated with individual ability. Although ability cannot be disconnected from confidence, the Lord, in response to acts of obedience and faithfulness, is the greatest source of confidence.
It is foolish to conclude that confidence is produced only internally and individually. Confidence is something nurtured by community. Especially as children, our family and friends’ “appreciation” of our ability either gives birth to confidence or destroys it. At least in our culture, elements of confidence are dependant upon recognition and encouragement. Connecting confidence exclusively to individual ability is a move we make with too much self-assurance in our culture. The marriage of ability and confidence leads to insecurity when certain acts demand more ability then we believe we have. This insecurity is dangerous because it slows an individual’s development and suppresses talents that God has given . In an effort to alleviate insecurity, the world searches for some tangible sign to prove their ability, because even if a practice fails miserably that letter cannot be revoked (or at least that’s what we hope).

Between a Hard Place
Paul (or any other biblical character) is too quickly romanticized. One thing quickly overlooked is that he is a man. He is a man with vast talents, but also limitations. To add to this, for those in Corinth and in Jerusalem, he is deconstructing what it has become to “know God” without anyone with a title to assure that he is not out of his mind (c.f. 2 Cor. 3: 7-11). The Corinthians, in 2 Corinthians 3, come into conflict with Paul because of his lack of tangible signs that confirms his authority to teach. Paul’s opponents, however, do possess these signs, composed in letters. For the audience, Paul’s authority needs some validation.
Instead of playing the game that he is pressured to play, Paul refuses to acquire these letters. In V.1 Paul poses as a question his need for letters. He does not question his ability to acquire letters of recommendation but rather his need to do so. Paul is confident that, if needed, he could acquire these letters from the very audience he is speaking to (“…to you or from you” v.1). Rather than do so, Paul appeals to an authority located in the audiences hearts (v.3). Paul’s authority is evidenced in the transformation of the Corinthians from idolaters (1 Cor. 6:9) to those bearing the image of God (v.18). These kinds of testimonies cannot be invalidated.

Standing on the Soldiers of a Giant
Paul’s use of “competent” in this passage possesses dual meaning. V. 5a speaks of competence in relation to the result of his ministry. The transformation of the Corinthians is not something that he can claim to have “authored”. Paul prepared the hearts of the Corinthians upon which God wrote. V.5b and 6 speak of competence in relation to Paul’s ability to be a minister of a new covenant. For Paul, his ability to minister the new covenant is something God has given him. Though Paul’s example and words are crucial in the transformation of the Corinthians, Paul regards the transformation as something accomplished, not by him, but by the Lord (v.3). Something that even he is not “competent” to do (3:5).
Paul’s admission to his lack of competence conflicts with our cultural understanding of confidence. The confidence that Paul possesses in his ability is a product of the Lord (3:5). The implication of this statement is that without the creative power of the Lord (…who has made us competent… v.6) Paul would be unable to fulfill his vocation . Without God acting, the best Paul could do would be to compose lifeless letters.
This is not evidence of Paul’s insecurity, however. This is the same man who claimed to have more reason to be confident than anyone else (Phil 3:4). In v.6 Paul echoes the thought of Qohelet (1:9-11) that it is impossible for him or anyone else under the sun to do anything new. Thus Paul expresses a profound confidence despite the awareness of his limitations. His confidence is a product of the newness that God has been doing through his ministry. This kind of confidence no letter of recommendation can provide.

Gathering No Moss
Although conflicting with what would be “normal human psychology” , Paul seems quite comfortable with refusing letters of recommendation. For Paul, the image of God is displayed in people, not stones. Paul concludes that if the Corinthian audience could see in themselves what he does, their ability to reflect the image of God to one another (v.18), their demands for “letters” would be rid.
The reference to letters written on hearts (v.2) is an allusion to Jeremiah 31:31-34. Jeremiah envisioned a day in which a new covenant will be made with Israel in which the knowledge of God will be universal through the internalization of the Torah. The internalization of the Torah is more than just the memorization of a set of commands. Rather it is a time “surely coming” when the end result of the Torah, the knowledge of good and evil, would no longer need to be legislated externally. Instead the very spirit in which the law was written, will be written on one’s heart. Writing the law on human stones gives it fluidity. This makes the knowledge of good and evil able to be discerned in any situation, location, or culture. Opposed to this new covenant, Paul regards letters as only producing “condemnation” (v.9) and “death” (v.6). This result is incompatible with the new covenant Paul is currently partaking in (…to be known and read by all…v.2). Paul refuses acquiring letters because they combat that which he is trying to do – bring life and freedom from the spirit (3:17).

Throwing Stones
God’s faithful creative activity through his ministry produces in Paul a great boldness (v.12). This is a boldness letters cannot provide. This is because individuals are bound to the sources from which they derive authority. Obtaining confidence from letters of recommendation demands obedience to those that composed such letters or else they will be revoked. Consider a person, who derives authority from a letter, being placed in a situation where doing good conflicts with the agenda of those that wrote his/her letter. Their choice is either indifference to doing good or undermining the source of their authority. To borrow a cliché, this choice is death on either side of the gun. Such obligation threatens an individual’s ability to participate in good. But when God establishes authority, such a situation will not occur, for an act of good will be an act of obedience.
This boldness allows for freedom (3:17). This freedom is not limited to the ability to participate in good without fear of being punished. When confidence is gained through letters or ability, a person is discouraged from acknowledging their humanity in all its weakness and frailty . With this confidence the unending quest to show yourself as superior is demanded or else your authority be taken away and given to another. Such thinking then expresses itself in the fear to seek to do anything new because of the risk of failure. Confidence grounded in the Lord allows for the freedom to be you and to pursue the impossible without fear.

Moving Mountains
When authority is given through letters of recommendation it is only available to the powerful. This is because those with the power to provide letters of recommendation only give them to do those with the ability to extend their influence (e.g. political parties). In so doing, letters of recommendation threaten the process of liberation.
Thus, it becomes imperative that authority be given by the Lord in a community seeking to restore voice to the poor. This kind of alternative community encourages that the honesty of the voice of the poor is indispensable not only to the community, but also to God. For no concept of the world or God is complete without the perspective of the poor . I am very confident about that.

Friday – September 7,2007 – 3:54 P.M.

There once was a girl whom became pregnant. Initially the seed growing within her caused her much discomfort. Her clothes no longer fit, she had to acquire new ones. She was no longer understood by her friends. Her growth was only experienced in suffering. She wanted to rid herself of the burden.

As the woman’s belly filled with life and water, she was filled with faith. Although a world of possibilities initially caused her fear, she now possessed hope. A great love developed between her and her responsibility. She began to regard suffering as a friend. The belly protruding from was her sign to the world – a sign no one could understand except for those whom also had it.