"For in much wisdom is much vexation, and he who increases knowledge increases sorrow."
~ Ecclesiastes 1:18
I think, if we tried, we could learn a thing or two from pain. Maybe, if we viewed heartache, not as an enemy, but as a friend, we might be able to use pain/suffering to our advantage. You see, when pain is viewed as an enemy, it's viewed as something that must be destroyed. The most common response to pain that I hear is explanation. When someone is hurting, we try to offer them information and knowledge, thinking that this will help. We think that if we could just list the top ten reasons why God allows pain and suffering, the pain itself will be destroyed.
It is my belief that knowing the why of suffering does not ease the pain of suffering. When a child experiences pain after touching a hot stovetop, we want to ease their pain (and this is natural). How tragic, however, if all we've learned is how to ease pain, but we still haven't figured out not to touch the hot stovetop. Pain is an indication that something is wrong - so we had better stop trying to ease the pain, and start trying to figure out what went wrong. But don't always expect the pain to go away - it might not, and that's ok - maybe pain can be your tutor, or better yet - your friend.
Showing posts with label Theodicy. Show all posts
Showing posts with label Theodicy. Show all posts
Friday, September 11, 2009
Monday, March 2, 2009
Pity Party
How do we deal with pain and suffering? Is this question already an oversimplification of the issue? Consider with me for a moment the following categories of pain.
~~~
"Acts of God"
Natural Disasters - This type of pain is triggered by loss experienced during floods, tornadoes, hurricanes, wildfires, earthquakes, or other natural phenomenon.
Passive Operational Failure -This type of pain comes from loss experienced during unavoidable equipment accidents. (e.g. flawed farm machinery)
Erratic Animal Behavior - This type of pain comes from loss experienced when animals, wild or otherwise, attack.
"Acts of Man"
Amoral Human Error -This type of pain comes from loss experienced due to simple human mistakes.
Immoral Human Error -This type of pain comes from loss experienced when we are intentionally wronged by other human beings.
Cause and Effect - This pain is caused by loss experienced during the natural journey of life, such as moving away from friends and family, growing older, or touching a hot stove.
~~~
I have to sigh when I glance back at the categories of pain above. Have I even scratched the surface? If we pause and look around, it's everywhere. Pain. To quote Ravi Zacharias, "For many, despair is not a moment, it is a way of life." So often we blurt out an answer for pain, without really considering the depth of the pain experienced. What about the sadness that haunts us as we fall asleep at night? What about that pain which hits us at the most unexpected moments? What about the dormant feelings of guilt we hold inside? What about those times we feel so lonely, despite being surrounded by friends and loved ones? What about our feelings of insecurities that constantly threaten to destroy our confidence?
Where does all of this come from? Why are emotions so powerful? How do we cope with these internal frailties? Is some stupid Dewey Decimal Classification System of pain supposed to be of some comfort? How do I keep functioning when I feel powerless to keep moving forward? How am I supposed to help my own family when it was an accomplishment for me to just get out of bed and take a shower? How long do I have to keep this smile plastered on my face when, inwardly, I'm hurting? How long do I have to bury these emotions deep into my consciousness?
How do we cope with these, and a whole other flurry of questions? What's more, how do we deal with the pain in the above categories? At one point, while Job's "friends" were offering him round after round of "advice", Job finally responded and said,
"Have pity on me, my friends, have pity on me, for the hand of God has struck me. Why do you pursue me like God does? Will you never be satiated with my flesh?" (Job 19:21-22)
In other words, Job is saying, "Don't you even feel sorry for me? Why do you keep judging me, isn't that God's job? Aren't you satisfied that my life is in ruins? Show me some mercy!"
While I do believe that God has provided some reasons for our suffering (to mature us [James 1:2-4]; so that we may help others [2 Cor. 1:2-5]; to show His glory [John 9:3]; to chasten us [Heb. 13:6ff]), too often we forget to simply show our friends, as Job said, pity. Having "all the answers" doesn't always ease pain and suffering. Christ, who knew His purpose for coming to the earth (Luke 19:10; Matthew 16:21), still cried in the garden before His death. Pain is real, and needs time to run it's course. We must seek to show compassion and mercy, and not just bombard someone who is struggling with what we think they need to hear.
~~~
"Acts of God"
Natural Disasters - This type of pain is triggered by loss experienced during floods, tornadoes, hurricanes, wildfires, earthquakes, or other natural phenomenon.
Passive Operational Failure -This type of pain comes from loss experienced during unavoidable equipment accidents. (e.g. flawed farm machinery)
Erratic Animal Behavior - This type of pain comes from loss experienced when animals, wild or otherwise, attack.
"Acts of Man"
Amoral Human Error -This type of pain comes from loss experienced due to simple human mistakes.
Immoral Human Error -This type of pain comes from loss experienced when we are intentionally wronged by other human beings.
Cause and Effect - This pain is caused by loss experienced during the natural journey of life, such as moving away from friends and family, growing older, or touching a hot stove.
~~~
I have to sigh when I glance back at the categories of pain above. Have I even scratched the surface? If we pause and look around, it's everywhere. Pain. To quote Ravi Zacharias, "For many, despair is not a moment, it is a way of life." So often we blurt out an answer for pain, without really considering the depth of the pain experienced. What about the sadness that haunts us as we fall asleep at night? What about that pain which hits us at the most unexpected moments? What about the dormant feelings of guilt we hold inside? What about those times we feel so lonely, despite being surrounded by friends and loved ones? What about our feelings of insecurities that constantly threaten to destroy our confidence?
Where does all of this come from? Why are emotions so powerful? How do we cope with these internal frailties? Is some stupid Dewey Decimal Classification System of pain supposed to be of some comfort? How do I keep functioning when I feel powerless to keep moving forward? How am I supposed to help my own family when it was an accomplishment for me to just get out of bed and take a shower? How long do I have to keep this smile plastered on my face when, inwardly, I'm hurting? How long do I have to bury these emotions deep into my consciousness?
How do we cope with these, and a whole other flurry of questions? What's more, how do we deal with the pain in the above categories? At one point, while Job's "friends" were offering him round after round of "advice", Job finally responded and said,
"Have pity on me, my friends, have pity on me, for the hand of God has struck me. Why do you pursue me like God does? Will you never be satiated with my flesh?" (Job 19:21-22)
In other words, Job is saying, "Don't you even feel sorry for me? Why do you keep judging me, isn't that God's job? Aren't you satisfied that my life is in ruins? Show me some mercy!"
While I do believe that God has provided some reasons for our suffering (to mature us [James 1:2-4]; so that we may help others [2 Cor. 1:2-5]; to show His glory [John 9:3]; to chasten us [Heb. 13:6ff]), too often we forget to simply show our friends, as Job said, pity. Having "all the answers" doesn't always ease pain and suffering. Christ, who knew His purpose for coming to the earth (Luke 19:10; Matthew 16:21), still cried in the garden before His death. Pain is real, and needs time to run it's course. We must seek to show compassion and mercy, and not just bombard someone who is struggling with what we think they need to hear.
Monday, January 26, 2009
Speaking of Evil (Part 3 of 3)
The following is the last in a three part series on the topic of, what I've called, "Progressive Depravity".
~~~~
Speculative Dialogue on Progressive Depravity
Part Three
Level Seven- Mockery of Sin
This is probably the most readily observable level in our society today. At the high school lunch table, students joke about cheating on a test. In the work break room coworkers joke about who woke up next to who. In the theater, patrons watch movies which consistently re-draw the line of morality. On T.V., sitcoms make fidelity and compassion in a marriage seem extremist. Late night shows entertain us with sin in skit form. Children’s movies are laced with innuendos. The blurring tears of laughter function as a welcomed distraction from the burdensome task of determining right and wrong.
Level Eight- Antagonism of Righteousness
At this level, not only is there mockery of sin, but there is an attack upon righteousness. The teenager who hasn’t had sex before age 16 is no longer viewed as good, but as gay. The adult who doesn’t smoke or drink is no longer viewed as wise, but as weak. The husband who doesn’t lust after other women is no longer viewed as faithful, but as freakish. The person who doesn’t swear is no long viewed as innocent, but as immature. The person who loves playing with children is no longer viewed as parental, but as pedophilic.
Those at this level, by killing the messenger, have successfully eliminated anyone who would have attempted to help them at this point. This is the extreme danger, and hardness of this level. Anyone who could have brought the truth is picked off by the sniper of antagonism from miles away.
Level Nine- Taboo Experimentation
This level manifests it’s boredom with righteousness and love of evil, not by antagonizing the former, but by experimenting with the latter. This is when normal sin no longer carries with it the same thrill. Perverse forms of sin must be manufactured (e.g. bestiality, genocide, necrophilia) in order to keep up with the demands of a perverse heart.
Fortunately, this level is often viewed by the public as depraved. When we hear of this type of thing in the news we generally use words like sick, twisted, or perverse etc. The fact of unnatural experimentation is recognized by the choice of vocabulary. Experimentation is, in fact, the key word of this level. The seriousness of this level isn’t due to the presence of sin, but rather to the intensity with which it is invented. When you pervert the foundations of reality, oughtness becomes less and less of a tangible reality, and more and more of a distant memory. Depravity cannot help but fill the massive hole created by the vacuum of jettisoned morality.
Level Ten- Publicized Experimentation
This level is merely the broadcasting of the former. What was once done in secret, is now done on stage. (I debated for a long time whether or not to mention a semi-recent event as an illustration of this level. Since I am not sure what age groups may read this, and due to the explicit nature of the topic, I will not include the section I wrote for level 10.) This is the end, there is no greater possible expression of human depravity.
A Step Back
One must pause and take a deep breath after such a long look at the capability of humanity. But is it really all so bad? Is all hope really lost? Where does this evil come from? What is the explanation for these types of atrocities? Who is to blame for these massive human blunders? Is there hope that the evil inside of our hearts will be eradicated through the avenue of human achievement?
A Step Inward
Often times, a "who's who" list of names is brought up as evidence for the depraved nature of mankind. Names like Adolf Hitler, Jim Jones, Warren Jeffs, Joseph Fritzl, Osama Bin Laden, and Ted Bundy are presented as the epitome of evil (and all of these men are examples from just the past 100 years!). Jesus however, speaking on the topic of ethics, took a different approach. He directed one’s gaze away from the gross sins of others (You have heard that it has been said, “Do not murder”), and directed it inward (I say unto you, “Do not hate“.). I'm convinced that simple, honest, observation of ones own heart is all the evidence necessary to establish our depraved nature. We’ve all felt it. That queer propensity within ourselves to do what we know we shouldn’t. The potential for evil is strongly felt in each one of us, and frankly, it is unnerving. It has been said that the depravity of man is one of the most existentially verifiable, and yet most vehemently denied anthropological realities.
A Step of Inquiry
Jesus Christ came to this earth and accused it of sin and evil. Yet, while we were sinners, He loved us, died for us, and provided a way of escape. Could it be that we need a Savior, not at the end of the road of depravity, but at the beginning of the road of life? Could it be that all stages of depravity share the common thread of a heart alienated from God? Is there not a hypocrisy in each one of us that condemns the sin of others, and yet ignores our own pilgrimage into the same? Where do we go from here? Do we need a Savior?
~~~~
Speculative Dialogue on Progressive Depravity
Part Three
Level Seven- Mockery of Sin
This is probably the most readily observable level in our society today. At the high school lunch table, students joke about cheating on a test. In the work break room coworkers joke about who woke up next to who. In the theater, patrons watch movies which consistently re-draw the line of morality. On T.V., sitcoms make fidelity and compassion in a marriage seem extremist. Late night shows entertain us with sin in skit form. Children’s movies are laced with innuendos. The blurring tears of laughter function as a welcomed distraction from the burdensome task of determining right and wrong.
Level Eight- Antagonism of Righteousness
At this level, not only is there mockery of sin, but there is an attack upon righteousness. The teenager who hasn’t had sex before age 16 is no longer viewed as good, but as gay. The adult who doesn’t smoke or drink is no longer viewed as wise, but as weak. The husband who doesn’t lust after other women is no longer viewed as faithful, but as freakish. The person who doesn’t swear is no long viewed as innocent, but as immature. The person who loves playing with children is no longer viewed as parental, but as pedophilic.
Those at this level, by killing the messenger, have successfully eliminated anyone who would have attempted to help them at this point. This is the extreme danger, and hardness of this level. Anyone who could have brought the truth is picked off by the sniper of antagonism from miles away.
Level Nine- Taboo Experimentation
This level manifests it’s boredom with righteousness and love of evil, not by antagonizing the former, but by experimenting with the latter. This is when normal sin no longer carries with it the same thrill. Perverse forms of sin must be manufactured (e.g. bestiality, genocide, necrophilia) in order to keep up with the demands of a perverse heart.
Fortunately, this level is often viewed by the public as depraved. When we hear of this type of thing in the news we generally use words like sick, twisted, or perverse etc. The fact of unnatural experimentation is recognized by the choice of vocabulary. Experimentation is, in fact, the key word of this level. The seriousness of this level isn’t due to the presence of sin, but rather to the intensity with which it is invented. When you pervert the foundations of reality, oughtness becomes less and less of a tangible reality, and more and more of a distant memory. Depravity cannot help but fill the massive hole created by the vacuum of jettisoned morality.
Level Ten- Publicized Experimentation
This level is merely the broadcasting of the former. What was once done in secret, is now done on stage. (I debated for a long time whether or not to mention a semi-recent event as an illustration of this level. Since I am not sure what age groups may read this, and due to the explicit nature of the topic, I will not include the section I wrote for level 10.) This is the end, there is no greater possible expression of human depravity.
A Step Back
One must pause and take a deep breath after such a long look at the capability of humanity. But is it really all so bad? Is all hope really lost? Where does this evil come from? What is the explanation for these types of atrocities? Who is to blame for these massive human blunders? Is there hope that the evil inside of our hearts will be eradicated through the avenue of human achievement?
A Step Inward
Often times, a "who's who" list of names is brought up as evidence for the depraved nature of mankind. Names like Adolf Hitler, Jim Jones, Warren Jeffs, Joseph Fritzl, Osama Bin Laden, and Ted Bundy are presented as the epitome of evil (and all of these men are examples from just the past 100 years!). Jesus however, speaking on the topic of ethics, took a different approach. He directed one’s gaze away from the gross sins of others (You have heard that it has been said, “Do not murder”), and directed it inward (I say unto you, “Do not hate“.). I'm convinced that simple, honest, observation of ones own heart is all the evidence necessary to establish our depraved nature. We’ve all felt it. That queer propensity within ourselves to do what we know we shouldn’t. The potential for evil is strongly felt in each one of us, and frankly, it is unnerving. It has been said that the depravity of man is one of the most existentially verifiable, and yet most vehemently denied anthropological realities.
A Step of Inquiry
Jesus Christ came to this earth and accused it of sin and evil. Yet, while we were sinners, He loved us, died for us, and provided a way of escape. Could it be that we need a Savior, not at the end of the road of depravity, but at the beginning of the road of life? Could it be that all stages of depravity share the common thread of a heart alienated from God? Is there not a hypocrisy in each one of us that condemns the sin of others, and yet ignores our own pilgrimage into the same? Where do we go from here? Do we need a Savior?
Wednesday, January 21, 2009
Speaking of Evil (Part 2 of 3)
The following is the second in a three part series on the topic of, what I've called, "Progressive Depravity".
~~~~
Speculative Dialogue on Progressive Depravity
Part Two
Level Three- Passive Disobedience
Person’s at this level also commit acts of disobedience (against a perceived cultural expectation), only in this case it is without the nagging hassle of guilt. This type of person doesn’t seek out evil, but at the same time, "You've got to do what you've got to do." If you’re late to work, speed. If you’re in a bind, lie. If you’re short on money, steal.
These type of people generally go under the radar. Commonality, by definition, doesn‘t make any headlines. In this stage, a vague sense of guilt acts in a restraining sense. In other words, no new sin is sought out, but current sin isn’t eradicated, because, we think, “I‘m no worse than the next guy”. This level is deceptively perpetrated as harmless. Lies are now labeled with adjectives like, ‘little’, and ‘white’, and soon, what was once forbidden is expected. Boredom with universality of experience brings the longing for something new.
Level Four- Rebellion without a Cause
Unlike the previous level, persons in this level seek out sin. The objectivity of the wrong pursued is not as relevant as the pursuit itself of perceived misconduct. On February 20, 2007, an article was posted on CNN.com with the headline, Teen 'sport killings' of homeless on the rise. The article tells of Nathan Moore and two of his teenage friends who beat a homeless man, Rex Baum, to death. This type of senseless evil is baffling. It at least makes sense that someone might ‘rob from the rich to give to the poor’, but this is more like murder the poor to, well, murder the poor.
Guilt in this level is beginning to fade rapidly. The necessary presence of guilt, in order to facilitate morality, cannot be stressed enough. Condemnation by others from without, pales in comparison to the prick of one’s own conscience from within. When the component of guilt begins to fade, morality begins to rapidly fade with it.
Level Five- Vigilante Rebellion
Rebellion in this stage comes in the form of those who claim to be championing the 'rights' of mankind. (e.g. Abortion rights movements) Unlike the previous level of rebellion, which is characterized negatively by the "mainstream", the charismatic zeal displayed by these activists is usually viewed by outsiders with a certain level of respect. It is for this reason that these type of movers and shakers of society are often viewed by the masses with quasi sympathy. Those who would dare to challenge the “rights” of mankind are viewed as exclusive elitists, therefore, society just lets it slide.
This level, though largely tolerated, is inherently dangerous for two reasons. First, it is contagious, thus it is, almost by default, a larger movement. Secondly, those at this level honestly think that they are doing what is best for society. It could be argued that since those in this level think that they are right, it isn't very evil (at least not on a scale of 1-10). On a subjective level, I would be forced to agree (and in all honesty, for most of the previous levels, I have argued from a strictly subjective standpoint). However in this case, the objective depravity of the issue, coupled with the complete absence of guilt forces me to categorize this type of behavior as worse than the previous levels.
Level Six- Apathetic Morality
This level can be summarized in three words, “I don’t care.” Every possible challenge presented before an apathetic mind receives the same rehearsed, “I don’t care.” The ironic thing is that the person in this level might be willing to admit that they are wrong, but the problem is, (surprise, surprise), they don’t care. Apathy saps the energy and feelings necessary to motivate, and activate the conscience.
The sudden switch from zeal and passion (in the previous level), to apathy and passivity seems to be a bit out of place. It must be understood that this level could have been happened upon one of three different ways. First, this level could have simply been chosen by an individual, thus skipping the previous levels (as I mentioned before, these levels are not necessarily chronological).
Secondly, this level could indeed have been the logical outcome of level five. Those who indulge themselves in something that brings ultimately no satisfaction plunge themselves into despair. When something you thought would fulfill you leaves you feeling empty, despair quickly sets in. Chasing after satisfaction in a world devoid of God's design is tiresome. Thus apathy comes as a result.
Thirdly, this level could have come as a reaction to the ‘champions’ of human rights in the level prior. If you scream at a crowd of people, some will listen, others however will cover their ears. This level could be then those who are covering their ears from the noise of liberals and conservatives both yelling at the top of their lungs. Laziness takes over, and, rather than seeking out the truth, individuals who are tired of being oppressed by the standards of others take on an apathetic, “I don’t care.” approach. The danger of this level is that guilt after sin, or knowledge of sin, hold no sway upon an apathetic mind. Apathy is intensely difficult to overcome, from within or without.
~~~~
The third and final part of this series will cover levels seven through ten.
~~~~
Speculative Dialogue on Progressive Depravity
Part Two
Level Three- Passive Disobedience
Person’s at this level also commit acts of disobedience (against a perceived cultural expectation), only in this case it is without the nagging hassle of guilt. This type of person doesn’t seek out evil, but at the same time, "You've got to do what you've got to do." If you’re late to work, speed. If you’re in a bind, lie. If you’re short on money, steal.
These type of people generally go under the radar. Commonality, by definition, doesn‘t make any headlines. In this stage, a vague sense of guilt acts in a restraining sense. In other words, no new sin is sought out, but current sin isn’t eradicated, because, we think, “I‘m no worse than the next guy”. This level is deceptively perpetrated as harmless. Lies are now labeled with adjectives like, ‘little’, and ‘white’, and soon, what was once forbidden is expected. Boredom with universality of experience brings the longing for something new.
Level Four- Rebellion without a Cause
Unlike the previous level, persons in this level seek out sin. The objectivity of the wrong pursued is not as relevant as the pursuit itself of perceived misconduct. On February 20, 2007, an article was posted on CNN.com with the headline, Teen 'sport killings' of homeless on the rise. The article tells of Nathan Moore and two of his teenage friends who beat a homeless man, Rex Baum, to death. This type of senseless evil is baffling. It at least makes sense that someone might ‘rob from the rich to give to the poor’, but this is more like murder the poor to, well, murder the poor.
Guilt in this level is beginning to fade rapidly. The necessary presence of guilt, in order to facilitate morality, cannot be stressed enough. Condemnation by others from without, pales in comparison to the prick of one’s own conscience from within. When the component of guilt begins to fade, morality begins to rapidly fade with it.
Level Five- Vigilante Rebellion
Rebellion in this stage comes in the form of those who claim to be championing the 'rights' of mankind. (e.g. Abortion rights movements) Unlike the previous level of rebellion, which is characterized negatively by the "mainstream", the charismatic zeal displayed by these activists is usually viewed by outsiders with a certain level of respect. It is for this reason that these type of movers and shakers of society are often viewed by the masses with quasi sympathy. Those who would dare to challenge the “rights” of mankind are viewed as exclusive elitists, therefore, society just lets it slide.
This level, though largely tolerated, is inherently dangerous for two reasons. First, it is contagious, thus it is, almost by default, a larger movement. Secondly, those at this level honestly think that they are doing what is best for society. It could be argued that since those in this level think that they are right, it isn't very evil (at least not on a scale of 1-10). On a subjective level, I would be forced to agree (and in all honesty, for most of the previous levels, I have argued from a strictly subjective standpoint). However in this case, the objective depravity of the issue, coupled with the complete absence of guilt forces me to categorize this type of behavior as worse than the previous levels.
Level Six- Apathetic Morality
This level can be summarized in three words, “I don’t care.” Every possible challenge presented before an apathetic mind receives the same rehearsed, “I don’t care.” The ironic thing is that the person in this level might be willing to admit that they are wrong, but the problem is, (surprise, surprise), they don’t care. Apathy saps the energy and feelings necessary to motivate, and activate the conscience.
The sudden switch from zeal and passion (in the previous level), to apathy and passivity seems to be a bit out of place. It must be understood that this level could have been happened upon one of three different ways. First, this level could have simply been chosen by an individual, thus skipping the previous levels (as I mentioned before, these levels are not necessarily chronological).
Secondly, this level could indeed have been the logical outcome of level five. Those who indulge themselves in something that brings ultimately no satisfaction plunge themselves into despair. When something you thought would fulfill you leaves you feeling empty, despair quickly sets in. Chasing after satisfaction in a world devoid of God's design is tiresome. Thus apathy comes as a result.
Thirdly, this level could have come as a reaction to the ‘champions’ of human rights in the level prior. If you scream at a crowd of people, some will listen, others however will cover their ears. This level could be then those who are covering their ears from the noise of liberals and conservatives both yelling at the top of their lungs. Laziness takes over, and, rather than seeking out the truth, individuals who are tired of being oppressed by the standards of others take on an apathetic, “I don’t care.” approach. The danger of this level is that guilt after sin, or knowledge of sin, hold no sway upon an apathetic mind. Apathy is intensely difficult to overcome, from within or without.
~~~~
The third and final part of this series will cover levels seven through ten.
Friday, January 16, 2009
Speaking of Evil (Part 1 of 3)
The following is the first in a three part series on the topic of, what I've called, "Progressive Depravity". I wrote this article a couple of years ago, and it's current form is the product of numerous revisions.
~~~~
Speculative Dialogue on Progressive Depravity
Part One
Assumptions and Common Ground
The truth is, we all have basic presuppositions concerning morality. When we talk about evil, it immediately becomes complex because of the sheer plethora of opinions. However, universal agreement about the finer details of morality need not be present in order for coherent discussion to take place. The value of human life (in a Christian framework - because that person is created in the image of God), and treating others as you would like to be treated are two basic principles which can be assumed for the sake of dialogue.
Depravity and Progression
Human experience teaches us that one naturally gravitates towards evil. It is easy to become angry, lose your temper, and say something you, in an otherwise normal state of mind, would not usually say. It takes hard work to stay calm, remain in control, and think before you speak. Not only do we gravitate towards evil, we also find ourselves progressing into deeper levels of sin. However, is one sin worse than another? I maintain that the difference is not one of essence, but rather, one of progression. Progression from an involuntarily sensitive conscience to a voluntarily seared conscience. Thus, certain sins, may in fact, be worse than others. Though the fact of evil is present in any sin, the level of depravity varies greatly. For the sake of speculative dialogue, I propose ten 'levels' of hardness experienced during one's progression into depravity. These levels, are not necessarily chronological, that is, one level does not always follow the prior. They are, however, progressive, that is, each level is more depraved than the one before. The (1) intent of the perpetrator, the (2) level of guilt experienced, and the (3) perceived possibility of moral reform are three of the main factors which influenced the formation of the following ten levels.
Level One- Morally Ignorant
At this level are those who are honestly unaware of the rightness or wrongness of a particular issue. Like a tourist, who unknowingly breaks custom in a foreign country, so too is the individual who unknowingly commits evil. Under this level, is a child who, unawares of the danger, touches a hot stovetop. Although it would be unfair to say that the child sinned, it would be equally unfair to say that the child acted in a way consistent with the way things ought to be. Thus, although the action committed was wrong (better: not good), the child himself was not guilty of wrongdoing. This level exists more as a functionally necessary stepping stone.
Level Two- Disobedience with Guilt
The person in this level feels immediate remorse after wrongdoing. This type of person would be viewed as someone who lived by their ‘principles’. Objectivity of their scruples aside, the point here is that these people have standards, and they actually try to follow them. Since an operative moral framework is in place, a certain amount of guilt is to be expected. Pressure to obey from within (guilty conscience), as opposed from pressure to obey from without (cultural norms), is an important aspect of this level. This type of person would be quite responsive to a call for moral reform. In fact, it is quite possible that this person would turn from their sin without the factor of third party confrontation.
A personal experience of mine when I was a child classically illustrates this level. Growing up, my parents always gave me and my brothers Easter baskets on Easter morning. For some odd reason, the candy in my brother’s Easter basket seemed so much better than the same candy in mine. I began to crave my brother’s candy, and so, when he wasn’t looking I grabbed a piece of his candy out of his Easter basket. The guilt I felt in my mind adversely affected the clarity of my senses, and I was so nervous of being caught that I threw the candy into my mouth wrapper and all! Disobedience - consequences - guilt - reform.
~~~~
Part two of this series will cover levels three through six.
~~~~
Speculative Dialogue on Progressive Depravity
Part One
Assumptions and Common Ground
The truth is, we all have basic presuppositions concerning morality. When we talk about evil, it immediately becomes complex because of the sheer plethora of opinions. However, universal agreement about the finer details of morality need not be present in order for coherent discussion to take place. The value of human life (in a Christian framework - because that person is created in the image of God), and treating others as you would like to be treated are two basic principles which can be assumed for the sake of dialogue.
Depravity and Progression
Human experience teaches us that one naturally gravitates towards evil. It is easy to become angry, lose your temper, and say something you, in an otherwise normal state of mind, would not usually say. It takes hard work to stay calm, remain in control, and think before you speak. Not only do we gravitate towards evil, we also find ourselves progressing into deeper levels of sin. However, is one sin worse than another? I maintain that the difference is not one of essence, but rather, one of progression. Progression from an involuntarily sensitive conscience to a voluntarily seared conscience. Thus, certain sins, may in fact, be worse than others. Though the fact of evil is present in any sin, the level of depravity varies greatly. For the sake of speculative dialogue, I propose ten 'levels' of hardness experienced during one's progression into depravity. These levels, are not necessarily chronological, that is, one level does not always follow the prior. They are, however, progressive, that is, each level is more depraved than the one before. The (1) intent of the perpetrator, the (2) level of guilt experienced, and the (3) perceived possibility of moral reform are three of the main factors which influenced the formation of the following ten levels.
Level One- Morally Ignorant
At this level are those who are honestly unaware of the rightness or wrongness of a particular issue. Like a tourist, who unknowingly breaks custom in a foreign country, so too is the individual who unknowingly commits evil. Under this level, is a child who, unawares of the danger, touches a hot stovetop. Although it would be unfair to say that the child sinned, it would be equally unfair to say that the child acted in a way consistent with the way things ought to be. Thus, although the action committed was wrong (better: not good), the child himself was not guilty of wrongdoing. This level exists more as a functionally necessary stepping stone.
Level Two- Disobedience with Guilt
The person in this level feels immediate remorse after wrongdoing. This type of person would be viewed as someone who lived by their ‘principles’. Objectivity of their scruples aside, the point here is that these people have standards, and they actually try to follow them. Since an operative moral framework is in place, a certain amount of guilt is to be expected. Pressure to obey from within (guilty conscience), as opposed from pressure to obey from without (cultural norms), is an important aspect of this level. This type of person would be quite responsive to a call for moral reform. In fact, it is quite possible that this person would turn from their sin without the factor of third party confrontation.
A personal experience of mine when I was a child classically illustrates this level. Growing up, my parents always gave me and my brothers Easter baskets on Easter morning. For some odd reason, the candy in my brother’s Easter basket seemed so much better than the same candy in mine. I began to crave my brother’s candy, and so, when he wasn’t looking I grabbed a piece of his candy out of his Easter basket. The guilt I felt in my mind adversely affected the clarity of my senses, and I was so nervous of being caught that I threw the candy into my mouth wrapper and all! Disobedience - consequences - guilt - reform.
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Part two of this series will cover levels three through six.
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