Stronger than Trials: With God's Help We Overcome

"blank canvas man" free AI image www.gemini.google.com

For generations, men of great heart and undaunted nerve have written literature, sung songs, and proclaimed here and there the feats, conquests, and adventures while overcoming their adversaries. Enemies and opponents who surrounded them, oppressed and afflicted them and their families, and drove them to the brink of despair, breaking their spirits in anticipation of a purge and wounding their morale in the hopes of being conquered and diminishing the will to strive in the ring of life. Still, time and time again those same courageous victors have proclaimed God was there help (The Holy Bible, New International Version, 1999, Psalm 118: 13). Has it ever occurred to you, during your quiet times of contemplation and meditation, that God drives away and defends our cause against those who stand against us, not because of some great integrity or uprightness of heart on our part, but because of the immeasurable darkness in others?

Consider this: isn't it easier to believe that when we do well, have good things, and experience small victories, it's because we've had a brief moment of proper living and charitable character as a result? In these times, we think highly of ourselves and fall in love with our performance. We take pride in our good deeds and believe we are blessed, serving as a good example for others, because divine light shines upon our path. However, the truth of the matter is that darkness can and does live in our hearts as well. We know this from Old Testament study, and like the Israelites, chosen as an instrument for God's purposes, they were not always on their best behavior. However, God still protected and took care of them, lest they think they were special and better than other nations, as he told them they were stubborn (The Holy Bible, New International Version, 1999, Deuteronomy 9:1-7). Having stated clearly what precedes, we must pay attention to the writing on the wall to avoid the risk of slipping off a steep slope and losing our footing, off into a great coma, becoming narcotized and intoxicated with self-praise—the cataracts of self-congratulation that blind our sight of God's help.

It is precisely then that a man must take caution and be on guard, for he might be divinely relieved of his duty when he believes that his walk is unimpeded or his sail has a fair, strong wind because of his effort. It is because of who God is that we do well. As Heschel (2001, p. 501) stated more eloquently, man is a blank canvas deep inside; the candle of his heart is barely lit, and the light is overcast because he lacks the capacity and has not been endowed with supernatural strength to rise above his limitations. It is not because of our excellent exploits or achievements. We remember the trials that paint our potholed past, as we ask ourselves, did I really get myself where I am today? Or did God have something to do with it?

References:

Heschel, A. J. (2001). The prophets. Perennial.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

When is a horse not a gift?

"Trojan Horse" free AI image www.gemini.google.com

It is likely true that the stars shining the brightest in the pitch-black night are the ones that have consumed the most fuel. They possess the endurance to withstand extreme pressures and have survived the immense heat that allows them to be visible compared to other celestial bodies in the solar system. Leadership is a challenging endeavor, and those in such roles can draw strength from what astronomers understand about the universe. Leaders are akin to those burning balls of gas and heat; they emit a bright light amidst the darkness.

Consider the poetic lines from Faust composed by the great eighteenth-century German literary prodigy Johann Wolfgang von Goethe:

God. Although he serves me now confusedly,

I soon shall lead him forth where all is clear.

The gardener knows when verdant grows the tree

That bloom and fruit will deck the coming year.

Mephistopheles. What will you wager? Him you yet shall lose,

If you give me your permission

To lead him gently on the path I choose.

God. As long as on earth he shall survive,

So long you'll meet no prohibition.

Man errs as long as he doth survive.

Mephistopheles. My thanks for that, for with the dead I've never got

Myself entangled of my own volition.

I like full, fresh cheeks best of all the lot.

I'm not at home when corpses seek my house;

I feel about it as a cat does with a mouse.

God. It is well! So be it granted you today!

Divert this spirit from its primal source

And if you can lay hold on him, you may

Conduct him downward on your course,

And stand abashed when you are forced to say:

A good man, though his striving be obscure,

Remains aware that there is one right way. (Goethe, 1952, pp. 8-9)

 

The dialogue above parallels that of the poetic ancient Hebrew literature found in the Old Testament, specifically the story of Job and the challenge set upon Job by the duplicitous serpent who criticizes Job's devotion to God (The Holy Bible, New International Version, 1999, Job 1:7-12). The reality is, of course, that understanding the spiritual battle humans experience is a theological viewpoint that I hold as a follower of Jesus—the struggle between good and evil.

As such, as a leader, there is a real struggle or a tangible and perceptible adversary (Erickson, 2013, p. 417) to grapple with daily, who doubts our commitment as part of God's community as depicted in the interaction above from Goethe's epic poem. The dialogue between God and the character Mephistopheles concerns the main character of the story, Faust, the subject of Mephistopheles' criticism, God's servant. We are a lot like Faust in Goethe's grand literary classic; it is no wonder that it is considered unforgettable in the Britannica.

There is an adversary, a formidable enemy, and he is like the rikusentai, the Japanese Marines who crimsoned the sands red with the blood of the US Marines at Tarawa during World War II (Alexander et al., 1997). As a veteran Marine, not uneducated in military infantry training and accustomed to the ethos, philosophy, and traditions of the United States Marines, the importance of understanding conflict on foreign soil stands to reason. However, the true enemy of man, or the Mephistophelean adversary, goes by other names.

Recall other distinctions and character traits such as attractive enticer, incorrigible opponent, creator of lies, master of deception, who distorts and blurs the vision of those who do not yet believe (Erickson, 2013, p. 417). Suppose, as a military veteran and a professed Christian, it is believed that the spiritual battle is against flesh and blood? In that case, I am undone and defeated as I cannot expect to engage the tactics of the devil, such that as a former grunt in the service of our country, I will not be retrofitted with an M16, a bayonet, hand grenades, or a .50 caliber Browning machine gun atop a Hummer. However, at the very least, as a warrior disciple, I will need supernatural aid, and so, due to weak knees, I will need God's armor (Simpson & Bruce, 1957, p. 142). Sometimes our adversary attacks with a direct frontal assault. Still, often, he comes at us in disguise, appearing as an angel of light, or a gift, to deceive us with intelligent schemes of espionage.

The Trojans learned a valuable lesson when a gift of a horse was not an offering of peace or a surrender from the mighty Greeks. Recall Achilles, the mythological warrior of old, who Virgil tells us about alongside other Greek fighters in the story of how Troy fell. The Greeks overcame the inhabitants of Troy through deception. With the elusive acceptance of a sacrificial offering of maple and pine, in the shape of an idol, a wooden horse, secretly holding within its bowels men armed with shield and blade, overtook the city when the horse offered up by the Greeks was brought into the inner city (Virgil, 1952, pp. 124-127).

At times, we can clearly see our adversary, the devil, attacking us, while at other times, his assaults on our hearts and lives are more subtle. Regardless, as we learn from the wisdom of literary figures, he questions our commitment and challenges God, accusing us. But we take heart, the good news is that God is faithful. He believes in us, even championing us. When we struggle and sometimes face unclear paths, just as others in the great community of believers do, we have an advocate, Jesus.

References:

Alexander, J. H., Horan, D., & Stahl, N. (1997). A fellowship of valor: The battle history of the United States marines. HarperCollins.

Erickson, M. J. (2013). Christian theology (3rd ed.). Baker.

Goethe, J. W. (1952). Faust: Parts I & II. In R. M. Hutchins, The Great Books of the Western World (Vol. 47, pp. 1–249). Encyclopedia Britannica.

Simpson, E. K., & Bruce, F. F. (1957). Commentary on the epistles to the Ephesians and to the Colossians. William B. Eerdmans.

The Holy Bible: New International Version. (1999). Cornerstone Bible Publishers. (original work published 1973)

Virgil (1952). The Aeneid. In R. M. Hutchins, The Great Books of the Western World (Vol. 13, pp. 101-379). Encyclopedia Britannica.

You Only Know What You Think About

"contemplate & hospital" free AI image www.gemini.google.com

Human beings possess an innate nature at some point in their life to label and add meaning to what it is they experience, an idea that the late German philosopher expounded upon, Arthur Schopenhauer (Schopenhauer, 1970, p. 96), in which his basic philosphy is that we live in two worlds, the one in which we experience and feel and the world between our ears or the life we think about (Schopenhauer, 1970, p. 13). How can a person write something like a literary work that conveys a philosophical message about life, which is what made Schopenhauer's genius what it is? Context is everything.

With the help of R. J. Hollingdale, he draws attention to in his 1970 edited works of Essays and Aphorisms by that great pessimistic thinker. Schopenhauer lived just over seven decades, hailed from Germany, and fled during Napoleon's siege of the great empire in 1813, dodged the cholera, dealt with the death of a suicidal father, had a poor relationship with his mother, and was even sued for beating up a woman, despite being of a high intellectual mind (Schopenhauer, 1970). Although his influence is attributed to the works of Kant and Plato (Schopenhauer, 1970, p. 239), he likely did not express his thoughts in a manner that would be remembered as a form of artistic value; instead, he wrote about his thoughts and experiences in life.

Although a well-educated individual, he was penning his thoughts and dealing with his situations and circumstances as if he were also struggling with pessimistic dysthymia. In Schopenhauer's world, there was a struggle that is distant and unrealatable to readers of today with all of our advances in science, medicine and mental health, still any reader, rather and person can identify with Schopenhauer in as much as the following statement is true, that "What makes men hard-hearted is that everyone has sufficient troubles of his own to bear, or thinks he has" (Schopenhauer, 1970, p. 170).

References:

Schopenhauer, A. (1970). Essays and aphorisms (R. J. Hollingdale, Ed. & Trans.). Penguin Books.

A Jade Horse

"contemplative jade horse" free AI image www.gemini.google.com

Can anyone think of a person who embodies a good balance in their disposition who can hear the "groans of the serious and the laughter of the lighthearted" (Sterne, 1952, p. 200)? Laurence Sterne describes a parson, a fictional character perhaps reflecting Sterne himself, in his tale Tristram Shandy; the fabricated character's name is Yorick. Yorick sounds like a good guy with a lighthearted spirit, contemplative and inclined to philosophical ideas, or the "de vanitate mundi et fuga saeculi" (Sterne, 1952, p. 200). The Google Translate from Latin to English defines it: on the vanity of the world and the flight of the age.

Laurence Sterne's allegory depicts a wise character, Eugenius, as Yorick's good and wise friend because, according to the tale, Yorick was somewhat of a person who held "not one ounce of ballast" (Sterne, 1952, p. 204). At the end of it all, such is life, a tragedy swallows up the flippant Yorick. Eugenius explains that, as a general rule of thumb, when everything is taken into account, an avenging pitiful accuser whose name is Malice will hire her servants, Cruelty, and Cowardice to assess the worth of Yorick's life.

In an imaginative line of prose, those miscreants ultimately follow secretly behind Yorick, to tear down his faith, his material possessions notwithstanding, his character injured and phlebotomized, his good works toward men discarded and consigned to oblivion. In addition, Yorick's knowledge and learning are hammered to wind-blown dust, becoming a vapor.

Eugenius gives notice to Yorick that Cruelty and Cowardice will grab at him despite his infirmities, and lest he think that by gratifying his private appetites, he will never be able to escape and will have to pay the price that no amount of "innocence of heart or integrity of conduct shall set it right" (Sterne, 1952, p. 206). Sterne uses vivid description as the axe at the root of the tree to be felled, so the man, appearances of being noble, worthy, and showy, will ultimately fall.

Parallels of caution are laden with spiritual insight from the 17th-century narrator in the open chapters of the creative writing. Sterne's knowledge of the existence of a higher power —God — bleeds through the pages into the reader's mind. Stern suggests to the reader, through the earmarking of his literary approach, that the existence of God and the acknowledgment of our weaknesses and infirmities lead us to hold a small estimation of ourselves. One way this is descriptively detailed is Sterne's knowledge of equestrian skills and horse veterinary health. 

As depicted in Yoricks life, a horse owner who was inclined to ride sickly, broken-down horses not fit for riding or working that such as Yorick could sit upon such a horse to contemplate life, build sermons for his parish becuase of the slowness of such a tired out horse whom are "clapped, or spavined, or greased" (Sterne, 1952, p. 201). Sterne makes interconnections, relationships, and associations of "broken-winded" (Sterne, 1952, p. 201) horses, and the analogy common to man at the end of his time will be like these worn-out steeds ultimately.

It is plain to see, yes, even agreed upon, contemplatively, that man has become acquainted with many temptations. He may never fully escape the battle against unbelief and sin, as Plummer says, because the war may very well be a never-ending, painful one for the disciple (Plummer, 1979, p. 368).

References:

Plummer, W. S. (1979). Romans VIII. In Commentary on Romans. Kregel Publications.

Sterne, L. (1952). The Life and Opinions of Tristram Shandy. In R. M. Hutchins (Ed.), The great books of the Western world (Vol. 36, pp. 191–529). Encyclopedia Britannica. 

Are we connoisseurs of comfort?

"comfort connoisseur" free AI image www.gemini.google.com

We should pay attention to academics who seek to understand the nature of resilience and well-being. The psychology professor Joel Owen is one such academic who tests the waters of man's happiness. Is the goal in life always to achieve a good result, an excellent outcome, or a favorable outcome in our experiences? In each situation, circumstance, or life event that is experienced, is there more to life than seeking happiness? Is there something more about the development of a person's character (Owen, 2023)? These inquiries are not new.

The ancient Stoics, who advanced similar lines of thought, are reflective of contemporary psychologists. Epictetus asks a similar question about the means to happiness. If life becomes imbalanced and disorganized, with much fear and distress, and if the things we desire or want go unmet, or if we try to avoid situations and circumstances that are irritating or compromise our comfort even in relationships that are ingenious or pretentious, how can anyone obtain happiness (Hutchins, 1952, p. 198). The sentiments from the point of view of Epictetus, whose spirit and attitude were that a man should mold his character and personality, apply today (Edwards, 1967, p. 1). Does resilience even exist today? Epictetus's statement may shape how we rethink and change our tune about becoming participants in the game of life.

Let's take to heart the analogy of an Olympian. The philosopher says, "You are going, my man, to be enrolled as a combatant in the Olympic games, no frigid and miserable contest" (Hutchins, 1952, p. 197). As Owen (2023) notes, the Stoics and today's psychologists help us draw parallels to the ebb and flow of life, where reappraising thoughts about tough situations and struggles is seen as a challenge to overcome rather than something that will hurt us and help us grow from it. Owen (2023) identifies four elements of action that can help us build resilience, including becoming a student of ancient philosophical ideas and thoughts as an adjunct to daily life, applying these principles, surrounding ourselves with like-minded thinkers, and habitually engaging in self-reflection.

References:

Edwards, P. (1967). Epictetus. In The encyclopedia of philosophy (Vol. 3, p. 1-2). essay, Macmillan Company & the Free Press.

Hutchins, R. M. (1952). The Discourses of Epictetus. In Great Books of the Western World (Vol. 12, pp. 105–252). Encyclopedia Britannica.

Owen, J. (2023). Psychological resilience: Connecting contemporary psychology to ancient practical philosophy. Theory & Psychology, 33(3), 366–385. https://doi.org/10.1177/09593543231153820