Tag Archives: Reason

In Whom We Have Our Being – Part 2

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Last week we discussed Oprah’s favorite verse again. We saw how God’s animating power causes all His creation ‘to live, move, and have its being.’ It is His self-existence that gives us existence. Were He to withdraw His spirit from us, we would all return to dust.

The context for Oprah’s verse is:

And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for

“‘In him we live and move and have our being’;

as even some of your own poets have said,

“‘For we are indeed his offspring.’

Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. Acts 17:26-29 English Standard Version (ESV)

Calvin has much to say about verses 26 through 29. Here’s a condensation (if you can believe it!) He starts by saying that those, meant to know the One God, splintered from one another and created gods in their own likeness:

And he has made of one blood. …Paul [appeals to] the nature of God that men must be very careful to know God, because they [are] created for the same end, and born for that purpose; for [God] briefly assigns to them this cause of life: to seek God.

…In sum, he meant to teach that the order of nature was broken, when religion was pulled in pieces among them, and that this diversity, which is among them, is a testimony that godliness is quite overthrown, because they are fallen away from God the Father of all, upon whom all kindred depends.

Calvin states that, despite their rebellion, God still provides light and life for His creation according to His will:

To dwell upon the face of the earth. …[Paul] says not that the times were only foreseen [by God], but that they were appointed and set in such order as pleased him best. And when [Paul says] God had appointed from the beginning those things which he had ordained before, [he means] that [God] executes by the power of his Spirit those things which he has decreed in his counsel…

…For though men, by raging upon earth, …seem to assault heaven, that they may overthrow God’s providence, yet they are enforced, whether they will [to do so] or not, rather to establish the same. Therefore, let us know that the world is so turned over [in] diverse tumults, [through and by which] God…brings all things to the end which he has appointed.

This last paragraph has bearing for every age, and particularly for our own. This calls for patient endurance.

Then, Calvin points out the goodness of God and the unreasonableness of mans’ position:

That they might seek God. …Surely, nothing is more absurd, than that men should be ignorant of their Author, who are [endowed] with understanding principally [to seek God].

And we must especially note the goodness of God, in that he does so familiarly insinuate himself, that even the blind may grope after him. For which cause the blindness of men is more shameful and intolerable, who, in so [obvious] and [palpable a display], are touched with no feeling of God’s presence.

…Though they shut their eyes, yet may they grope after him…Their ignorance and [lack of understanding] is mixed with such [contrariness], that being void of right judgment, they pass over without [discerning] all such signs of God’s glory as appear manifestly both in heaven and earth…(Romans 1:20.)

Further, Calvin calls out man’s indifference as monstrous, in light of God’s availability to us:

Though he be not far from every one of us. [So he might discuss] the [contrariness] of men [further], [Paul] says that God is not to be sought through many [twists and turns], neither need we make any long journey to find him; because every man shall find him in himself, if…he will take any heed. By which experience we are convicted that our dullness is not without fault, which we [inherited from] Adam.

For though no corner of the world [is] void of the testimony of God’s glory, yet we need not go [outside] ourselves to lay hold upon him. For he affects and moves every one of us inwardly with his power in such [a way], that our [insensibility] is [grotesque], in that in feeling him we feel him not…

While correctly emphasizing God’s separateness from creation, Calvin dissects how it is that we dwell in Him:

For in him. …God himself separates himself from all creatures by this word Jehovah, that we may know that, in speaking properly, he is alone, and that we have our being in him, inasmuch as by his Spirit he keeps us in life, and upholds us…

…All those who know not God know not [that] they have God present with them not only in the excellent gifts of the mind, but in their very essence [or that, since] it belongs to God alone to be [(i.e., I Am)], all other things [including we ourselves] have their being in him.

…God did not create the world [and] afterward depart from his work; but [the world, which He created from nothing,] stands by his power [moment-by-moment], and that the same God is the governor thereof who was the Creator. We must well think upon this continual comforting and strengthening, that we may remember God every minute.

Carefully, Calvin delineates in what way all men may be considered sons:

Certain of your poets. …Paul [cites a confession of that knowledge which is naturally engraven in men’s minds], though it were corrupt with men’s fables, that men are the [creation] of God…This is that which the Scripture teaches, that we are created after the image and similitude of God, (Genesis 1:27.)

The same Scripture teaches…that we [are] made the sons of God by faith and free adoption when we are engrafted into the body of Christ, and being regenerate by the Spirit, we begin to be new creatures, (Galatians 3:26.)…

…[Because the image of God is almost blotted out in men,] this name, [Sons], is [rightly] restrained to the faithful, who having the Spirit of adoption given them, resemble their heavenly Father in the light of reason, in righteousness, and [in] holiness.

Finally, Calvin shows us men’s folly in depicting God with man-made images.

Therefore, seeing that. …God cannot be figured or resembled by any graven image forasmuch as he would have his image [existing] in us. For the soul wherein the image of God is properly engraven cannot be painted; therefore, it is a thing more absurd to go about to paint God…

…Paul…inveighs against the common superstition of all the Gentiles, because they would worship God under bodily shapes…God is falsely and wickedly transfigured, and that his truth is turned into a lie [as] often as his Majesty is represented by any visible shape… (Romans 1:23.)

…But seeing that God far surpasses the capacity of our mind, whosoever attempts with his mind to comprehend him, [that person] deforms and disfigures his glory with a wicked and false imagination. Wherefore, it is wickedness to imagine anything of him according to our own sense.

God reaches out to us who are alienated from Him. Though we try to throw off His governance, yet He still rules. Created to know Him, we do not acknowledge His presence in heaven, earth, and even ourselves. His animating power gives us existence and life. We are wayward children; His image, engraven in our souls, is gravely marred, yet He still freely offers faith to us so we might become His sons and daughters. I urge you, if you haven’t yet, believe on the Lord Jesus Christ and be saved.

Time-Lapse: 7 Amazing Views of Earth from Space, July 26, 2016, National Geographic

Seasoned with Salt

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You have friends. They don’t profess Christ as their savior. Do you take them aside, present the gospel in stark terms, and drop them if they don’t repent? That’s not what the Lord does, is it? The Apostle Paul gives us instruction:

Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person. Colossians 4:5-6 English Standard Version (ESV)

How should we put this advice into practice? Here’s what Calvin says:

Walk wisely. [Paul] mentions those that are without, in contrast with those that are of the household of faith. (Galatians 6:10.) For the Church is like a city of which all believers are the inhabitants, connected with each other by a mutual relationship, while unbelievers are strangers.

But why would he have regard [given to unbelievers], rather than to believers? There are three reasons: first,

lest any stumbling block be put in the way of the blind, (Leviticus 19:14,)

for nothing is more [likely] to occur, than that unbelievers are driven from bad-to-worse through our imprudence, and their minds are wounded, so that they hold religion more and more in abhorrence.

Secondly, it is lest any occasion may be given for detracting from the honor of the gospel, and thus the name of Christ be exposed to derision, persons be rendered more hostile, and disturbances and persecutions be stirred up.

Lastly, it is, lest, while we are mingled together, in partaking of food, and on other occasions, we be defiled by their pollutions, and by little and little become profane.

To the same effect, also, is what follows, redeeming the time, that is, because [interaction] with them is dangerous. For in Ephesians 5:16, he assigns the reason, because the days are evil. “Amidst so great a corruption as prevails in the world we must seize opportunities of doing good, and we must struggle against impediments…”

Therefore, walking wisely, we should not put stumbling blocks in our friend’s path, not dishonor the gospel, and not become profane, ourselves. Instead, we should use those opportunities we’ve been given to honor the name of Christ. But Calvin goes further:

Your speech. He requires suavity of speech, such as may allure the hearers by its profitableness, for he does not merely condemn communications that are openly wicked or impious, but also such as are worthless and idle. Hence he would have them seasoned with salt.

Profane men have their seasonings of discourse, but he does not speak of them; nay more, as witticisms are insinuating, and for the most part procure favor, he indirectly prohibits believers from the practice and familiar use of them. For he reckons as tasteless everything that does not edify. The term grace is employed in the same sense, so as to be opposed to talkativeness, taunts, and all sorts of trifles which are either injurious or vain.

So, we should speak to others with courtesy, consideration, and tact.

That ye may know how. The man who has accustomed himself to caution in his communications will not fall into many absurdities, into which talkative and prating persons fall into from time to time, but, by constant practice, will acquire for himself expertness in making proper and suitable replies…

Nor does [Paul] merely say what, but also how, and not to all indiscriminately, but to everyone. For this is not the least important part of prudence — to have due regard to individuals.

Our conversations with friends should enlighten their (and our) morals and understanding. We should practice proper and suitable replies to each one who asks for a reason for the hope we have. We would do well to imitate Christ’s discussion with the woman at the well.

Two People Talking

Two People Talking, 23 August 2012, Centers for Disease Control and Prevention, a work of the U.S. Federal Government in the public domain.

Let Us Reason Together

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Last week, we discussed story writing in a review of the book: Writing for Story: Craft Secrets of Dramatic Nonfiction by Jon Franklin. There, we covered the topic of narrative transition. One transition technique is stream of consciousness that joins two disparate ideas that have no clear logical connection by using an emotional one instead. What came to mind was Isaiah’s pronouncement of the Lord’s grace and mercy:

“Come now, let us reason together, says the Lord:

though your sins are like scarlet,

    they shall be as white as snow;

though they are red like crimson,

    they shall become like wool.

Isaiah 1:18 English Standard Version (ESV)

How a declaration of Israel’s defection from obeying the Lord and His unmerited offer to wipe away those sins is connected by logical reasoning escapes me. Clearly, it is meant to reach the heart. Let’s see what Calvin offers on this verse:

…The charges which he makes against them [i.e., disobedient Israel] are not brought forward or maintained without strong necessity. For hypocrites are [inclined] to find fault with God, as if he were too severe, and could not be at all appeased.

They go still farther, and discover this excuse for their obstinacy, that it is in vain for them to attempt to return to a state of favor with God. If every other expedient fail, still they fly to this, that it is not proper to make such rigid demands on them, and that even the very best of men have something that needs to be forgiven…

Hence we obtain a declaration in the highest degree consolatory, that God does not contend with us as if he wished to pursue our offenses to the utmost. For if we sincerely turn to him, he will immediately return to favor with us, and will blot out all remembrance of our sins, and will not demand an account of them.

For he is not like men who, even for a slight and inconsiderable offense, often refuse to be reconciled. Nay, so far is he from giving us reason to complain of his excessive severity, that he is ready to cleanse us, and to make us as white as snow.

He is satisfied with cleanness of heart, and if, notwithstanding of this cleanness of heart, there be any offense, he forgives it, and acquits those who have provoked him.

Amazingly, we, in this Post-Christian nation, are offered the same choice:

But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. Romans 10:8-10 (ESV)

I urge you, listen to your heart and receive His gracious gift of mercy.

R.C. Sproul: Post-Christian Christianity, Ligonier Ministries

The Rational Personality

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Less than six percent of all men and women are rational personalities. They speak of what is seen by the mind’s eye. Pleasing others and obeying rules is secondary to determining whether intended means will work in achieving their ends. Their thought and speech go from general to specific. Rationals enjoy puns, paradoxes, and word play. They abhor repeated errors, especially their own. Concerned with events, they lose track of time. Ingenuity, autonomy, and resolve govern their self-image.

Rationals keep their emotions in check, are closet romantics, value reason and logic, are goal driven, pursue knowledge relentlessly, relish chances to explain their achievements, and aspire to predict and control events, understanding and explaining their contexts. They are mind-mates as spouses, individuators as parents, and visionaries as leaders.

Notable examples are: Napoleon, Grant, Sherman, Marshall, Eisenhower, MacArthur, Lincoln, Jefferson, Madison, Franklin, Einstein, Schrödinger, Tesla, Howard Hughes, Francis Bacon, Descartes, Kant, Dewey, Twain, Shakespeare, and William F. Buckley, Jr., and in fiction: Sherlock Holmes, Moriarty, and Spock.

Rarely will you meet anyone that fits this description. However, they are found as leaders in government or the military, scientists in laboratories and universities, engineers in industry and startups, philosophers, authors, and renown fictional characters.

This is one of the personalities that is especially important for writers to recognize and portray. David Keirsey’s book Please Understand Me is a useful reference for writers who want to fully flesh out their characters.

Keirsey says Hippocrates and Galen observed that there are four personality types. Later scientists refined their observations by identifying four distinctions within each type.

Keirsey defines the rational personality as abstract in their word use and utilitarian in their tool use. They speak about imaginative, conceptual, or inferential things. Their conversation appears unemotional and avoids the irrelevant, trivial, and redundant.

Rationals fall into four subcategories, each containing one to two percent of the population. Two are characterized as directive coordinators: the expressive field-marshal and the reserved mastermind. The field-marshal harnesses people and resources to lead them toward their goals with minimum wasted effort and maximum progress. The mastermind makes efficient schedules with contingencies, interested in moving an organization forward rather than dwelling on past mistakes. Their single-mindedness can lead to ignoring others wishes and points of view to their detriment.

The two other subtypes are informative engineers: expressive inventors and reserved architects. The outgoing inventor makes sure prototypes work under real world conditions. They display a charming capacity to ignore the standard, the traditional, and the authoritative. The highly attentive architect, often working alone, strives for design coherence and configuration elegance as masters of organization.

Rationals possess lifelong curiosity in logical investigation, critical experimentation, and mathematical description. They are preoccupied with the logic of building (i.e., technology) and are intrigued by complex systems, both machines and organisms.

They maximize efficiency of means and anticipate consequences of ends before they act. Rationals regard custom or tradition neither respectfully nor sentimentally, but as useful for deciphering the errors of history. All is uncertain and vulnerable to mistakes. Events aren’t of themselves good or bad, favorable or unfavorable. Only events possess time, all else is timeless.

They see themselves as inventive. Self-directed and self-determined, rationals live independently, free of coercion. They scrutinize other’s ideas for error before accepting them. They have an unwavering strength of will that they can overcome any obstacle, dominate any field, conquer any enemy — even themselves. But they never take will power for granted.

Rationals are unflappable in trying circumstances, reluctant to express emotions or desires. They listen carefully to ideas that make sense but reject illogical ideas or arguments. They have a gnawing hunger for achieving goals that is never fully satisfied. They live through their work; even play is work. Rarely do they measure up to their standards and are haunted by the feeling of teetering on the edge of failure. Relentless in their search, they want to know about the world and know how the world works.

They share abstract ideas with their mates. Marriage, itself, requires careful empirical study since there is no room for error. If they do err, they do their best to reduce underlying values conflict. Each child must become more self-directed and self-reliant, developing their individuality and autonomy. As strategic planners, they usually have a vision of how an organization will look and fare in the long run.

As we wrote in “Why Are There Four Gospel Accounts?,” an earlier blog posting, these traits describe some peoples’ predispositions. Their experiences can mold them, as far as they are willing and able, so that they acquire attributes of the other personality types. These attributes in sum could be said to be their overall dispositions.

If you are a writer, I heartily recommend reading Keirsey’s book for yourself. I created detailed outlines for my personal use. You may profit from the same effort. We’ll review artisan, guardian, idealist, and rational personality speech characteristics and mannerisms the next few weeks.

William Shakespeare – Mini Biography, via Bio.