The Second Night of Christmas (learning to sleep and eat, see and know)

baby feet pexel.jpg

At one-day old, did Jesus sleep soundly, nestled in strips of cloth while lying at his mother’s side? Or did he fuss, whimper, wail, and cry … like so many newborn human babies do?

At one-day old, did Jesus nurse easily, cradled at his mother’s breast while drinking deeply of her precious milk? Or did he struggle to attach, suckle, and swallow … like so many newborn human babies do?

At one-day old, did Jesus see clearly, held in the strong arms of his earthly father while gazing with wide-eyed wonder at those around him? Or did he blink with confusion, blear, and blur … like so many newborn human babies do?

At one-day old, did Jesus know who he was, that someday the earth would celebrate his birth as the miracle of history? Or did he know nothing beyond hunger, warmth, exhaustion, and comfort … like so many newborn human babies do?

At one-day past, is the awe of Emmanuel as stunning and breathtaking as it was on Christmas day? Or have you forgotten, moved on, and faded … like so many sidetracked and busy humans do?

Emmanuel, still. God with us, still. Christ the Savior is born, still.

Be still. Savor, remember, and rejoice, still. Still and always.

The First Night of Christmas (a fool’s game and foolish signs)

‘Tis the first night of Christmas. The heavens proclaim:

Emmanuel.

God with us.

Deity made flesh.

Lord sent to earth.

Christ the Savior is born.

This story of Jesus’ birth (and all it portends) is foolish in all worldly ways. Collective humanity is far more wont to desire:

Myself.

Us as God.

Flesh made divine.

Earth bereft of Lordship.

Death of salvation doctrine.

This list of worldly desires (and all it portends) is a fools’ game, leading to nothing but empty souls full of self.

Surely the arrival of humanity’s Savior indicates this, at the very least: humanity is in desperate need of saving. 

Surely the Savior of humanity deserves this at his arrival, at the very least: a crown, a robe, a throne. These are signs worthy of God made flesh, Christ the Savior, Lord of all, Creator of heaven and earth.

As so often happens in the Real Story, things do not progress as one might expect, for the actual signs of Christ’s arrival are shockingly unspectacular and superlatively unpowerful.

And you will recognize him by this sign: You will find a baby wrapped snugly in strips of cloth, lying in a manger.

No crown. No robe. No throne. Not a single thing that speaks of royalty or divinity in even the smallest degree.

Sign One: “You will find.” The finding itself is a sign, for without a specific roadmap or address, how is one to find the Savior of the world, especially a Savior who on the first night of his life was hidden among the vast masses of lowly ordinary folk?

Simply by looking. “Let us go and see this thing which the Lord has told us about.”

It really is that simple.

Sign Two: “A baby, wrapped snugly in strips of cloth, lying in a manger.”

A baby. A baby.

This is the sign of Christ’s arrival? This is the proclaimed Savior and Lord of all? This is God among us?

“Sign” (sēmeion – σημειον) means this:

a mark, a token, by which a person or a thing is distinguished from others and is known; transcending the common course of nature.

The grown Jesus was often asked for miraculous signs that would prove his identity, that would distinguish him from others, that would transcend the common course of nature. As a general rule, he refused such requests. He knew that signs, spectacular as they may be, can be misused and finicky things.

Still, the grown Jesus, at the most inopportune and unexpected times, displayed sign after sign after sign – most often to the benefit of the vast lowly masses among whom he was born rather than for the morbid curiosity of those who would deny and disown him.

But the newborn Jesus did not display any signs that would qualify as signs, per se. There was no crown. There was no robe. There was no throne. There was no blinking neon sign splattering the peaceful night with its urgent message: MESSIAH ON TAP! OPEN!

The signs, rather than distinguishing Jesus from others, identified him with others. He arrived as a helpless babe, just as we all do.

The signs, rather than proclaiming Jesus as one who transcends the common course of nature, identified him as one who descends to the common course of nature. Humanity. Suffering. Rejection. Death.

If you expect God to give you a sign that Christ IS, perhaps you must do as the shepherds did:

Go and look for this thing that has happened, this Person who has arrived.

Look in the least likely of places, where worldly power is absent and heavenly humility reigns.

The shepherds hurried to the village and found it … the baby, lying in the manger. After seeing him, they told everyone what had happened and what the angel had said about the baby. Then they went back to work, praising and glorifying God.

 

 

 

 

 

 

 

 

“Behold, I am of no account” – Job’s shocking solace

galaxy

Job is often read as a book about suffering, patience, providence, righteousness, and faithfulness.

Certainly Job discusses all of those things.

But it is not primarily about those things.

It is primarily a book about someone coming face-to-face with this stunning and silencing truth:

Behold, I am of no account. (ESV)

I am nothing. (NLT)

We just finished reading Job in my Bible as Literature class. We plowed through its dialogues and discourses, its philosophical wonderings, and its theological thunder.

Job, like all of scripture, is richer, deeper, wider, and wiser than anyone can possibly understand in a single lifetime. Its narrative structure and poetic beauty are hallmarks of ancient literary genius.

In his introduction to Job, G. K. Chesterton – with typical brilliance, wit, and British pithiness – notes that God’s ultimate discourse (chapters 38-41) upends our expectations in four ways:

  1. Rather than offering answers to all the questions posed of him, God offers questions of his own – richer, deeper, wider, and wiser questions than any yet presented. “In dealing with the arrogant asserter of doubt, it is not the right method to tell him to stop doubting. It is rather the right method to tell him to go on doubting, to doubt a little more, to doubt every day newer and wider things in the universe, until at last, by some strange enlightenment, he may begin to doubt himself.”
  2. Though God offers deeper, darker, and more desolate riddling questions than Job has yet encountered, Job is strangely comforted by the Lord’s words. “[Job] has been told nothing, but he feels the terrible and tingling atmosphere of something which is too good to be told. The refusal of God to explain His design is itself a burning hint of His design. The riddles of God are more satisfying than the solutions of man.”
  3. As God unrolls a panorama of his mighty creation, he seems to “insist on the positive and palpable unreason of things” and to declare that the world’s inexplicableness is one of its finest truths. “Instead of proving to Job that it is an explicable world, [God] insists that it is a much stranger world than Job ever thought it was.”
  4. In a stunning use of imagery, and sacred language – and “without once relaxing the rigid impenetrability” of divine power – God drops here and there “the metaphors, sudden and splendid suggestions that the secret of God is a bright and not a sad one…like light seen for an instant through the cracks of a closed door.”

Indeed, oh yes indeed he does.

  • God robes his earth in brilliant colors.
  • He guides the Bear and her cubs across the heavens.
  • He tilts the waterskins of heaven to satisfy the parched ground.
  • He creates the cosmos to the celebratory accompaniment of singing stars and shouting angels.

The secrets of God are indeed bright. The inexplicability of God and his creation is indeed a comfort. The impenetrability of divine power is indeed a reassurance.

To be small, to be of no account, and to be nothing – this is in fact that most spacious truth within which to exist.

It is to be deeply content with my identity as a child of God (as opposed to believing I am a god myself).

It is to be thoroughly assured of my role in the universe as merely one of trillions (but one who is nevertheless fully and undeservedly loved).

It is to be wholly at rest in the arms of one I cannot condense, comprehend, deconstruct, or delimit (but one who I can surely know – personally and intimately).

Only when I believe of myself, “I am of no account. I am nothing,” will I be positioned to finally be all that God has made me to be.

Only when I accept the paradox of being fully loved while being nothing and being fully redeemed while being of no account will I finally understand the price and purity of God’s love for me.

Only when I embrace my very finite smallness will I be able to rejoice assuredly in the frightening magnitude of my Lord.

“Behold, I am of no account.” Yes and amen. Thus can I live and love with a full and free heart.

[Quotes taken from “Introduction to the Book of Job, by G. K. Chesterton (originally published 1916), available at chesterton.org]

 

Indiscriminate Evil – Indiscriminate Love

[22 May 2017 – a day in which too many young people died in Manchester, England (and so many other places)]

Once again, collective humankind is appalled that someone would strap a bomb to himself, enter a crowd of people, and rejoice at the ensuing destruction and death – including his own.

How is this possible? How can this be? What has happened to humanity – (all of it, for each of us in our own way has been the source of varying degrees of destruction and death) – that we have devolved so far from the joy, love, hope, and peace for which we were intended?

Of course, what makes us especially indignant and baffled this time around is that the victims are young. We feel that this particular evil is especially bad because it was so unfairly targeted, so wrongly directed, and so devilishly aimed.

But isn’t this the very nature of evil, that it is an indiscriminate infliction of anger, hatred, and pain? Would it have been less evil had the targets been infants? young adults? middle-aged adults? aged adults?

Evil cares nothing about the essence of people or things. It does not recognize inherent worth. It does not measure value in ways that make sense.

And so our world continues to be – as it has always been – a place where evil inflicts its barbaric and mindless destruction — indiscriminately.

But this, too:  our world continues to be – as it has always been – a place where God LOVES even more indiscriminately than evil hates; where God RESTORES even more indiscriminately than evil destroys; where God FORGIVES even more indiscriminately than evil offends; where God HEALS even more indiscriminately than evil injures.

God’s indiscriminate forgiveness and redemption, fully and freely available to all, is wider, higher, deeper, longer, stronger, and infinitely more powerful than every turn of evil.

Every time.

Our world is a shattered mess because of humanity. There is lasting hope because of Jesus Christ our Lord.

That’s the story we must live into, even as we take a stand against evil, boldly proclaim the truth of the cross, and fully embrace the hope of glory.

Death wounds for a lifetime. The love of Christ reigns for eternity.

May God’s peace and comfort be with those who mourn, yesterday, today, and tomorrow. Amen.

 

A word about youth ministry – from 1971

The following was written by Elton Trueblood in 1971. It could have been written yesterday, today, tomorrow. It still rings true in many contexts, even as it is clearly shaped and influenced by its immediate context.

A lot was happening in the early 70s at the intersection of youth and religion. This was the era of The Way Bible (the green paperback [blue if you were Catholic] with artsy black and white photography) and the Jesus People movement; of Larry Norman, Petra, Andre Crouch, and Keith Green.

While Trueblood’s  message it timelessly prophetic, please note these two things:

  1. Many churches today have vibrant, growing, Christ-centered youth ministries where kids are challenged, discipled, fully integrated into the life of the local church, and significantly involved in and serving their local communities. Some of my dearest friends lead those ministries, and I am humbled and awed by their dedication, passion, and commitment.
  2. Many parachurch youth organizations are reaching disinterested and skeptical kids, building relationships with them, loving them, and introducing them to the Savior who desperately loves them. Some of my dearest friends lead those ministries (Young Life, WyldLife, Youth for Christ, FCA and others), and I am humbled and awed by their dedication, passion, and commitment.

Even so, there is a long way to go – as there always has been, and as there always will be. As a youth worker/WyldLife leader/historian/medievalist, I can tell you that this same conversation has been happening throughout the centuries. Preachers in the 1500s, 1600s, 1700s, and 1800s were saying and asking many of the same things found in the following excerpt, i.e. how do we relate to, embrace, invite, integrate, disciple, and raise up the next generation of radically devoted and world-changing followers of Christ?

[from The Future of the Christian, by Elton Trueblood, Harper & Row, 1971]

Young People constitute not only the greatest challenge of the church of the future, but also its greatest hope. The evidence of the probable continuance of the Church in succeeding centuries is valid, but its validity depends on the possibility of attracting a far larger proportion of young people. There is good reason to believe that this can be done, but it will not be done unless we meet the conditions. One of the conditions is an honest admission of how radically we are failing in gaining the participation of youth at the present time. There is, as anyone can see, a vast reservoir of moral idealism, a fervent eagerness to participate in liberating causes, and an almost unlimited willingness to engage in sacrifice if the cause justifies it, but, in the eyes of the majority of young people, these features of contemporary living have no connection with the church of Jesus Christ. There are of course youth programs in most congregations, and many of these are generously financed but there is little doubt that most of them are failing to do what needs to be done. The modern Church involves the very young, as it involves a fair proportion of the mature, but the failure in regard to those between these is almost total. This is what must change!

When the failure is so great, it is reasonable to look for some really serious mistake. We soon realize that such a mistake, if it exists, is probably entailed in our philosophy rather than in our methods. Actually, our methods are reasonably good. We provide excellent quarters; we establish coffee houses; we organize camps; we employ counselors. Necessary as these may be, they are grossly insufficient if we start with the wrong major premise. We begin to see how wrong our basic approach may be when we realize that most of our youth programs are set up to serve youth. The young people, of course, sense this at once. They know that others are paying for their refreshments and their entertainment. But the tragedy is that entertainment is precisely what they do not need, because it is what they already have in superabundance.

What young people need is to be needed, and to know that they are needed. If they could be convinced that the world is plagued with a sense of meaninglessness, and that they can have an answer to confusion and perplexity, their relationship to the church might be altered radically. In short, the only way to attract youth is to draw them into a ministry! They are now trying, in great numbers, to minister to physical hunger or to overcome racial discrimination, but few have been helped to see that the deepest problems of men and women are spiritual. They have not been told that the human harvest is being spoiled for lack of workers, and that they can be the workers. They have not been told of the toil in which they must engage in order to prepare their minds so that they can be effective in reaching others and particularly those of their own age, who are harassed and helpless.

The Christian faith does not need to go outside itself in order to find a principle which can produce a radical change in the attraction of young people. The principle which is effective, when seriously applied is inherent in the moral revolution which Christ came to inaugurate. There is no way to exaggerate either the theoretical or practical importance of the words, “The Son of man also came not to be served but to serve” (Mark 10:45). Modern youth will not be enrolled in the Christian Cause until they are recruited as members of the servant team, ministering to the varied needs of God’s children.The motivations for this service is greater within the pattern of the church than within that of any social agency, because Christ speaks to inner as well as to outer needs. Preparation for this kind of ministry is necessarily difficult and long, but that only makes it more appealing to the best of our young people.

Though great numbers of young people are wholly outside the life of the Church at this moment, this can change rapidly, as it has changed before. In many areas the moral debacle is so great that a shift of the pendulum is almost inevitable. The obvious weakness of a permissive morality, which is ultimately self-destructive, may lead to a new Puritanism. If it is a Pruianims like that of John Milton who “was made for whatever is arduous,” that will constitute an advance of genuine magnitude. Already there are signs that this is beginning to occur, and frequently the young people are more advanced on this road than are their teachers. Some who have discovered at first hand the fact the the pseudo-gods, such as drugs and promiscuity, are fundamentally delusive, are turning, with open eyes, to the Living God.”  (pp. 36-38)

 

He is not here…

why weepest thou
“Why weepest thou?” J. Kirk Richards (jkirkrichards.com)

What must it have been like on that early morning, millennia past,
to have walked faintly to the place where lay his beloved body —
once alive but now
stiff
silent
still
cold
in order to anoint the Anointed One
to prepare the one whose way had been prepared
to weep over the one who had wept over all creation —
only to find the stone rolled away.

What must it have been like on that early morning, millennia past,
to have stood fearfully in the place where lay only burial cloths —
once filled but now
discarded
scattered
useless
empty
to find angels ablaze
to gaze at lightning faces
to feel thunder from heaven —
only to hear “He is not here.”

What must it have been like on that early morning, millennia past,
to have run fiercely from the place where lay their doubts —
once afraid but now
emboldened
empowered
renewed
amazed
to shout the news
to proclaim the joy
to embody the living Word —
only to be doubted by the world.

What must it have been like on that early morning, millennia past,
to have spoken faithfully of that place where Christ was not —
He is alive!
He is not here!
He has conquered sin!
He has defeated death! 

to be a follower
to be a mother
to be a friend —
and to know that nothing in all creation would ever be the same again.

Why are you looking among the dead for someone who is alive?
Why are you looking among the world for something only Christ can give?
Why are you looking among yourself for what only Christ can be?

He is risen. He is risen indeed.

 

 

 

 

“A girl of thirteen should have life”

blackout-girl-of-thirteen

It’s been a difficult week for a small Indiana town where bodies were recovered of two young teenage girls who were simply thought to be missing.

Besides having happened in my corner of the world, my only connection to the events are that 1) my own children were once young teenagers; 2) I deeply love middle schoolers; and 3) I believe life is sacred – at every age.

But it does always hit a bit harder when someone dies too young. And middle school is absolutely too young, by far.

I did not know Liberty or Abigail. But I know countless other middle school girls, and I wish for all of them to live, to be known, to breathe joy, to know truth, to be seen, to be loved, to be listened to, to be valued, to be honored, to be cheered on, to be.

That doesn’t seem like too much to hope for, even in this often dark and dreary world.

In the most obvious sense, this is not my personal tragedy. And yet in the most truthful sense, this tragedy is all of ours. Each and every one of us. Because two of our own – two young human beings who lived and breathed and were – no longer are.

This should shatter us. 

It should shake our bones, open our eyes, and wake our sleeping souls.

“A girl of thirteen should have life.” Indeed she should. Indeed they all should – every person, every age, everywhere. We should have life – deeper, sweeter, and more meaningful Life than we could ever hope or imagine.

Oh dear God – bring light to the dark. Bring hope to the weary. Bring joy to the suffering. Bring your life to us all.

For we are lost – utterly and hopelessly lost – without You.

 

500 Reasons to Hope (post-inaugural & non-political things)

In the midst of an angst-ridden world (the reasons for which I am not inclined to either debate or deconstruct ) I am filled with hope – genuine, deep, joyful, solid, reasonable, tangible, and vibrant hope.

It has nothing to do with marching or winning, protesting or legislating, yelling or cajoling, or anything else that currently floods the media waves.

It has to do with this only: that in the past three weeks I have been in the presence of 500 people who are changing the world.

Their impact ripples past rhetoric, policies, statements, and signs. Their influence extends beyond sound bites, screen shots, strategic branding, and social media. Their identity is rooted deeper than gender, race, economic reality, and Enneagram number.

They are youth workers from across the country – students pastors, Young Life leaders, youth workers, WyldLife leaders, small group leaders, Capernaum leaders, middle school ministers, and Young Lives leaders.*

They are men and women – some paid (but many not) who love Jesus, love adolescents and believe that life without the Saviour isn’t life as it was meant to be. They spend their days living out these truths, working creatively and tirelessly to collide their passion, calling, and faith in such a way that Jesus shines brightly while students are loved deeply.

In the past three weeks, I spent time with 300 new staff from across the Young Life mission and 200 youth workers from 17 churches in the Madison area, which is to say: in the past three weeks, I spent time with 500 people who are changing the world because they are pouring into the lives of those who are often ignored, bemoaned, overlooked, demeaned, stereotyped, disregarded, brushed off, feared, sold short, sidestepped, and otherwise treated as less than someone created in the image of God.

These 500 people love, care for, spend time with, are committed to, walk alongside, mentor, listen to, talk with, and pour into middle school and high school students – joyfully, enthusiastically, fully, sincerely, energetically, and prayerfully.

While the world is focused on large-scale events; while people debate what should and shouldn’t be; while groups tackle policy and those who generate it; while movements stake a claim for their particular vision of right and wrong; while some embrace and others reject someone or something; while some cry foul and others cry fair; while the world spins crazily on its axis (as it has done since just about forever), I invite you to stop for just a moment and rejoice because FIVE HUNDRED PEOPLE (and so many, many more) who you will likely never see, meet, or know are quietly, confidently, boldly, and faithfully doing the work to which they’ve been called.

And because they are, this world is being changed, one beloved adolescent at a time.

Indeed, that is reason to rejoice. Over and over and over again.

[These people are changing the world – and the world is sweeter because of it.]

* WyldLife (Young Life’s ministry to middle schoolers); Young Life Capernaum (Young Life’s ministry to teenagers with special needs); Young Lives (Young Life’s ministry to teen moms)

 

 

 

What Lewis almost said: some thoughts on quoting carefully

lewis-hamlet-quote
Detail of page 99, _Selected Literary Essays_, C. S. Lewis, ed. Walter Hooper. (Cambridge University Press, 1969).

I’ve ranted in the past about C. S. Lewis misquotes. So has the C.S. Lewis Foundation, Essential C. S. Lewis,  and a host of other Lewisians.

I’ve often wondered why I care about this so much, why it rankles me so deeply when someone tosses around a quote offhandedly – or heavy-handedly, as the case may be – and then takes special care to note that it is from none other than C. S. Lewis, implying that it (the quote) is nearly scriptural and therefore they (the quoters) are entirely trustworthy and authoritative.

Does it really matter?

I think so (for reasons mentioned here). I think it speaks to something about how we use language, words, and ideas, how we view authority, and how we tend to accept (often blindly) what we are offered by Those-Who-Know, whether in virtual conversations, printed text, or spoken word.

We often let others do our thinking for us. But to make it look like we’ve done our own thinking, we buttress it with a quote by Someone Really Important and Smart, like C. S. Lewis, or countless other dead people whose words have been dissected into convenient sound-bites that make us look good.

Sometimes the quote is nearly-right, as in the case of this popular one:

The next best thing to being wise oneself is to live among those who are.

This quotes gets almost 3 millions hits in a Google search. Bravo for Clive on being viral, a thousand times over.

Unlike many of Lewis’s other misattributed quotes (including: “Humility is not thinking of yourself less: it’s thinking less of yourself,” and, “You are never too old to set another goal or dream a new dream,” and, “You don’t have a soul. You are a soul. You have a body.”), this one is almost spot on. What Lewis actually wrote was:

The next best thing to being wise oneself is to live in a circle of those who are: that good fortune I have enjoyed for nearly twenty years. (C. S. Lewis, “Hamlet: The Prince or the Poem?”)

If the misquoters knew that the original included “in a circle of” as opposed to “among,” I suspect they would love it even more. We are all about circles these days – circles of friends, circles of life, circles of prayer, circles of circles.

[“Circle” is a very strange word if you look at or say it over and over and over again.]

The problem with this quote being used as it so often is – i. e. to say that if one’s friends have common sense and real-world wisdom, then so will you – is that Lewis wasn’t talking about that at all (which isn’t to say he wouldn’t agree).

This quote is from one of Lewis’s literary essays, “Hamlet: The Prince or the Poem?” You can find it in at least three places: Proceedings of the British Academy (Vol. 28, 1942), They Asked for a Paper: Papers and Addresses (Geoffrey Bles, 1962) and Selected Literary Essays (ed. Walter Hooper, Cambridge University Press, 1969). It appears rather unexpectedly about two-thirds of the way into Lewis’s argument that Hamlet is best enjoyed for its poetic power and prowess rather than being critiqued along various theoretical and critical lines. He tips his hat to Owen Barfield, not for being a friend who helped Lewis navigate the difficulties of daily decision making (though perhaps he did do that) or for being a friend whose mere presence deepened and expanded Lewis’s own daily wisdom (though perhaps that did happen).

Instead, he tips his hat to Owen Barfield specifically and his other literary friends generally for being the kind of people who kept Lewis grounded as a reader and critic, for being people of deep intellect and smart ideas who challenged Lewis as a reader and critic, for being people who thought carefully and thoroughly and creatively before spouting off about nothing in particular.

For those who are interested, Lewis tends toward a reading style that embraces the poetry, the lyricism, the words, the essence, the donegality, and the visceral responses rather than a reading style that hacks and dismembers texts into lifeless blobs of intellectual blubber. Lewis believed that the many critics who had examined Hamlet’s character through every lens from every angle had missed something important. He warns that our own reading of Hamlet (should you choose to read it, which he would strongly recommend) will also miss something important if we approach it in the same clinically sterile way.

Perhaps I should rather say that it would miss as much if our behaviors when we are actually reading were not wiser than our criticism in cold blood. (“Hamlet: The Prince of the Poem?” in They Asked for a Paper, pp. 68-69; Selected Literary Essays, p. 103)

Lewis’s famous quote about wise friends is assuredly about wise friends – but not in the sense that most people use it.

And perhaps that’s not a very big deal at all. Perhaps if the quote is powerful and good and true, it has limitless applications.

But maybe it is a big deal. Maybe we need to be very careful about what we write and say and quote. Maybe knowing the context is as important as knowing the words.

If a writer doesn’t know absolutely certain where a quote is from (which includes almost every wildly popular [uncited] internet quote) but the words are good enough to stand on their own without the weight of Someone Really Important and Smart behind them, then simply say so. “As someone once said: … ”

Don’t claim the words as your own if they aren’t. At the same time, don’t attribute them to someone else if you have not checked and confirmed their source. Language is too important and powerful, too beautiful and poetic to be flung about lightly and carelessly.

 

“We Have No Right to Happiness” – C. S. Lewis’s final words of caution

53 years ago (November 22, 1963), John F. Kennedy was assassinated in Dallas, TX shortly after noon. Less than an hour earlier, C. S. Lewis had collapsed and died at his home in Oxford. The news of his death was quite overshadowed by the American tragedy.

On the day he died, the December 21st issue of The Saturday Evening Post was heading to press. In it were the last words written by Lewis for publication, a short opinion piece titled “We Have No Right to Happiness.” It could have been written today, and certainly should be read today. There are a few unsettling moments, typical of Lewis, that may cause some women to bristle (whether he was insensitive, obtuse, unaware, or misunderstood by readers is a discussion for another time). Regardless, his message is critical to this moment in human history, just as it was in 1963, just as it was in 1982 when SEP reran it, just as it will be next year, and just as it will be for the remainder of human history.

The article lays out a scenario in which person A divorces person B in order to marry person C, who has recently divorced person D. A and B were unhappy together (in A’s opinion, at least), as were C and D (per C, anyway), whereas A and C are head-over-heels-happy as a couple and obviously meant to be together.

They, in fact, have a right – perhaps even a duty – to use whatever means and follow whatever path that will help them fully realize their happiness. It isn’t just for their own good: it is for the good of humanity at large.

That’s a paraphrase, but you get the idea.

In typical Lewis fashion, he’ll have none of this weak and faulty logic.

“At first, [‘a right to happiness’] sounds to me as odd as a right to good luck. For I believe – whatever one school of moralists may say – that we depend for a very great deal of our happiness or misery on circumstances outside all human control. A right to happiness doesn’t, for me, make much more sense than a right to be six feet tall, or to have a millionaire for your father, or to get good weather whenever you want to have a picnic.”

And yet, we do expect that many things out of our control should and ought to be in our control. And we are not afraid to say so or to manipulate the system (or the doctrine) accordingly.

Recently, several highly visible and influential people have thrown off the fetters that have thoroughly strained and prevented their happiness. Convinced of their own insight and rightness, they are encouraging others to do the same. They firmly believe (or at least firmly feel) that any moral or orthodox restraints that tamper with one’s own inclinations and one’s own sense of well-being and happiness are optional.

Morality is malleable. Orthodoxy is not obligatory.

It does not much matter at this point who is most recently blaring this message. It was someone else last week. It will be someone else next week. There will always be someone saying 1) you deserve what you desire and 2) you alone are in charge of setting your own moral compass.

We all want to define our own morality and grasp for whatever makes us happy. We truly feel we deserve this, regardless of the cost or fallout to other people. That persons B and D may not have felt the same way about the dissolution of their respective covenantal marriages as did A and C does not figure into the blissful narrative. B and D’s happiness is not of concern.

Simply put, persons A and C (in this particular Lewis scenario) are quite certain that they deserve happiness – but that B and D likely do not.

This is basically how all of humanity functions. We would like God to step in and stop all the madness, lying, greed, destruction, and other bad behavior by forcing the human race to behave as they ought (which is the only way such uniform and long-lasting good behavior would ever happen). But there is a caveat: we expect Him to leave us alone. No forced good behavior for yours truly, thank you very much.

And therein is perhaps the most obvious reason why none of us has a right to happiness, or in fact to anything at all. We are hopelessly and helplessly fallen creatures who put on a good show of righteous indignation about desiring universal peace and bliss – but we insist that our own decisions and choices be off-limits from God’s powerful control.

In classic Lewis fashion, this final article of his ends with a reminder that one misstep will logically lead to another. Demanding personal happiness in the realm of relationship, specifically sexual and romantic relationship, is merely one step towards a greater evil.

“The fatal principle [that one deserves happiness], once allowed in that department [i.e. the sexual impulse], must sooner or later seep through our whole lives. We thus advance toward a state of society in which not only each man but every impulse in each man claims carte blanche. And then, though our technological skills may help us survive a little longer, our civilization will have died at heart, and will – one dare not even add ‘unfortunately’ – be swept away.”

One of the most engaging and alluring voices of today is currently saying some alarming things in regards to recent life events:

“Feels like the world could use all the love it can get right now. So today, I’m going to share with you my new love … I want you to grow so comfortable in your own being, your own skin, your own knowing – that you become more interested in your own joy and freedom and integrity than in what others think about you. That you remember that you only live once, that this is not a dress rehearsal and so you must BE who you are. I want you to refuse to betray yourself. Not just for you. For ALL OF US. Because what the world needs — in order to grow, in order to relax, in order to find peace, in order to become brave — is to watch one woman at a time live her truth without asking for permission or offering explanation. The most revolutionary thing a woman can do is not explain herself.”

I would respond with this:

  • The world does absolutely need all the love it can get right now. Thus has it been since the first humans said “no” to God and “yes” to their desires. That is why Jesus came as a babe, died as Savior, and was resurrected as Lord – to show us the only Love that can change life.
  • My own joy, freedom, and integrity are real and significant only insofar as they flow out of Christ’s presence and strength in my life.
  • We only live once on this earth; in some ways, this absolutely is a dress rehearsal for the life to come – which doesn’t mean we are allowed to carelessly muddle things or intentionally toss it all off as inconsequential or meaningless.
  • If “betraying myself” means giving up my rights to me, dying to myself each day, carrying my cross, and following Jesus into the difficult places where he will lead, then I will not refuse that (as much as I may wish to). It is the only hope for transformation, growth, and discovering the depth of God’s love and grace.
  • In order to grow, relax, find peace, and become brave, the world does not need to watch one woman at a time live her truth without asking for permission or offering explanation. Indeed not. Rather, the world needs to embrace the Incarnate Lord who not only lived  his truth but was Truth, and who voluntarily offered himself as the only sacrifice that could bring us forgiveness, hope, and life.
  • The most revolutionary thing a woman (or man) can do is to surrender herself – fully, deeply, humbly, painfully, and helplessly. Only then can she (or he) truly live.

We musn’t fret that this most recent round of false gospel is something that will finally tumble humanity beyond redemption. Every false gospel is equally dangerous.

At the same time, we mustn’t brush off this most recent round of false gospel as just another weightless and non-substantial folly. All folly is dangerous, and the closer it sounds to the True Gospel, the more dangerous it is.

Read carefully. Listen thoughtfully. Do not be seduced by sweet words that promise life and happiness but in the end deliver emptiness and despair.

We have no right to happiness – or anything else, for that matter – and yet God offers us his love and hope anyway. Grab them – and only them – and then settle in for a life that only He can provide.