Tag Archives: love of the world

Where’s the Outrage?

Today we return to the theme of  “Love not the world,” taken from 1 John 2:15-17:

15 Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. 16 For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. 17 The world and its desires pass away, but whoever does the will of God lives forever.

In times of social unrest we often hear extreme expressions of such emotions as fear, anger and anguish. These expressions are sometimes accompanied by dismay that more people do not seem to feel these emotions as violently as they should. Hence the agonized questions, “Where’s the outrage?” “Why the apathy?”

I’d like to reflect today on these questions.

They presuppose that the right response to perceived injustice is extreme, near out-of-control emotion. A good person, one who cares about right and wrong, justice and injustice, would feel these strong emotions and be moved by them to express them in equally strong ways. Anyone who doesn’t feel and express these emotions shows themselves to be insensitive to wrong and lacking in compassion for its victims.  But is this presupposition really consistent with the Christian understanding ethics and virtue?

John tells us not to love the world or anything in it. Love for the world crowds out love for the Father.  He condemns three emotions or passions, passion for physical pleasure, passion for possessions, and passion for honor. John does not mention other passions, fear, anger, and jealously, but his argument applies equally to all emotions. Allowing any object or any experience in the world to control our emotions and direct our behavior will displace love for the Father. We should not allow ourselves to be controlled, consumed or outraged by the world and its desires. They will pass away.

What then should a good person feel and do in the face of wrong? If allowing ourselves to be outraged, fearful, and anxious conforms to the pattern of the world, what is the correct response? I think John would say that our utmost passion should be to love the Father and do the will of God in every situation. In other words, our emotions and actions should be determined by the unchanging love and will of God rather than by the images and words we meet in the world. Every day the world confronts us with enticing things and revolting things, with good and bad, curses and blessings, beauty and ugliness, safety and danger, right actions and wrong actions. John tells us not to allow our emotions and actions to be determined by the changing scenes around us. We should instead anchor them in God so that we can experience clarity of purpose, steadiness of composure, and consistency of action.

John is not alone in his caution about human passions. I know of no place in the teaching of Jesus or anywhere else in Scripture that encourages us to be angry and express outrage. Quite the opposite is taught. We are taught self-control, moderation, and patience. Would Paul, the author of Galatians and the following ethical teaching, encourage us to rage?

19 The acts of the flesh are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other (Galatians 5:19-26).

Would the one who pronounced his blessing on the “peacemakers” (Matthew 5:9) and instructed us to “turn to them the other cheek also” (Matthew 5:39) rebuke us for apathy because we are not sufficiently outraged at our enemies?

James seems to think our tendency to outrage is a fault not a virtue:

With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. 10 Out of the same mouth come praise and cursing. My brothers and sisters, this should not be…17 But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. 18 Peacemakers who sow in peace reap a harvest of righteousness (James 3:9-18).

Peter also lived in a time of social unrest. What advice did he give?

Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble. Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing…14 But even if you should suffer for what is right, you are blessed. “Do not fear their threats; do not be frightened.” 15 But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, 16 keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. 17 For it is better, if it is God’s will, to suffer for doing good than for doing evil.

No my friends, outrage is never a virtue. Anger is not a reliable guide to justice. Cursing is never a sign of devotion to truth. Nor are self-control, patience, kindness and blessing indications of apathy. Where is the outrage? I can tell you where it’s not: it’s not in any heart devoted to “the love of the Father.” There is no room for outrage there.

On Being Worldly in a Secular Age (Part Two)

As a young person, when I heard older people sermonize against worldliness I got the impression that worldliness consisted in the practice of certain vices. I won’t compile a list of those forbidden acts because your list might differ from mine. And vice lists differ from generation to generation. This variability is an indication that such lists do not get at the essence of worldliness. What, then, does the New Testament mean by worldliness? Let’s think about the classic text on the subject, 1 John 2:15-17:

“Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:15-17).

First John speaks incessantly about love of God and others. Your true self is revealed and your life is ordered by what you love. God is the highest and best. God loved us first and best, and if we know this we will love God in return as our first and best. To love something is to value it and seek it above other things. Only if we love God best can we love other things rightly. The essence of worldliness is loving something else more than we love God. Let’s explore this thought.

John uses the standard Greek word for world. It means “the order”, the order we see with our eyes and perceive with our minds. But he puts a negative connotation on “the order”. He does not deny the beauty and goodness of creation; that’s not his point. By “the order” John means the distorted, fallen cosmic and social order that opposes God and God’s arriving kingdom. And how is the world ordered? By the lust of the flesh, the lust of the eye and the pride of life! Lust is distorted love. It seeks gratification in physical stimulation without moderation or order. It refuses guidance from moral law, the law of love or leading of the Spirit.

What does John mean by the “lust of the eye”? Perhaps something like the following: The flesh can take in only so much. You can’t eat all the time or enjoy erotic pleasures continuously. There is a limit to how much you can stimulate your skin with finery or your nostrils with perfumes. But the eyes! The eyes can survey the whole universe and take in unlimited sights. They can look with envy, lust or morbid curiosity on an infinite number and variety of things. The lustful eye serves the insatiable imagination wherein the fleshly mind can enjoy what the fleshly body cannot embrace. Still, the lustful eye does not see what it ought to see. It cannot see the true order of things because it is blinded by the disordered mind that controls it.

And the pride of life? It is noteworthy that John uses a Greek term that means not so much life itself as the stuff that supports life. We want some things for their utility or for the pleasure they give. But we also enjoy having “stuff” (things and money) for what it says about us to other people. We can enjoy our bodies, natural talents and acquired skills for the good we can do with them; or we can credit them to ourselves as marks of worth and inflate our egos by imagining we are better than others. The pride of life is a kind of distorted love of ourselves in which we try to base our sense of dignity and worth on our qualities, powers and possessions.

To “love the world” is to be caught up in a disordered order that seeks from creation what only the Creator can provide. It is to treat the temporal as eternal, the corruptible as never dying and the creature as the Creator. Self-evidently, to love the world is to exclude “the love of the Father”; for the world is “the (disordered) order” precisely because it does not love the Father first and best.

It is unlikely that the worldly person John has in mind could be classified as “secular” in the modern sense, that is, someone who has “ceased to feel religious feelings and ask religious questions.” People can be worldly even though they are religious; they simply love the world more than they love God. They relate to God only when there is a worldly advantage in doing so. But one cannot be secular without being worldly. For someone who “feels no religious feelings and ask no religious questions,” the world with its lusts and pride is all there is. Since we are not God and do not possess within ourselves the means of life and happiness, we will seek, love and worship something outside of ourselves. Apart from its Creator, creation is just “the world”. Hence, when our love and worship are directed to “the world” apart from the Father, they degenerate into “the lust of the flesh, the lust of the eyes, and the pride of life.”