Delight yourself in the LORD,
and he will give you the desires of your heart.
(Ps 37:4 ESV)
By Stephen W. Hiemstra
The wholly confusion that dominates the church today is rooted the Greek dualism that pervades western thought. While Greeks distinguished mind and body, Hebrews did not. The Hebrew mindset saw mind and body as different parts of a unified whole, whose center is the heart (cardia) and not simply emotions that come and go. Stroking emotions and teaching the head neglect the heart that responds principally to ritual.
Neglected hearts see no reason to become disciples or attend church because the center of your being is not adequately engaged. Emotions and thinking are more like appendages to the will, not its center. The church then finds itself full of confused thinkers and traumatized emoters who ridicule and neglect ritual leading to even more neglected hearts. Wholly confusion naturally leads then to holy confusion.
Inherent in this statement is the Hebrew view of anthropology cited above—note the two references to heart. What Greek would talk about the thoughts and attitudes of the heart? Drawing attention to this anthropology, Smith (2016, 5) asks: “Do you ever experience a gap between what you know and what you do?” `If he had the rational mind in view, no such gap would exist but, of course, we all experience this gap.
This line of thought leads Smith (2016, 7) to observe: “What if you are defined not by what you know [the mind] but by what you desire?[the heart]” (7) If our desires are reflected more in our actions than in our words, then this Hebrew anthropology leads us immediately into an inconvenient discussion of ethics because our hearts are not lily-white clean as our words. It also forces us to discuss how we know what we know (the epistemology question) because our hearts are not so easily persuaded to follow even our own thoughts. Suddenly, much of the New Testament language sounds less churchy and more informed by an alternative world view, one decidedly not Greek and unfamiliar in American culture.
The Future is Always Present
Smith offers an interesting ethical insight—an instrument (or person) is good when it is used with its purpose in view. He asks how one would evaluate a flute used to roast marshmallows over a fire—we would never say that a flute used this way was a bad flute. Why? The measure of a flute is how it is used to play music, not roast marshmallows. Smith (2016, 89) observes:
“…virtue is bound up with a sense of excellence: a virtue is a disposition that inclines us to achieve the good for which we are made.”
Because of original sin, we are not inclined to love virtues and to practice them. Being created in the image of God implies that are on a mission in worship to develop the virtues through ritual and sacrament that match God’s intent for our lives (88).
This sense of worship explains why Revelation draws many illusions from the creation accounts in Genesis and paints many pictures of worship in heaven. Our collective objective as Christians is to live into our vision of heaven (our eschatology) where we reflect and commune with the God that we worship. Our end (ultimate story) is always in view and it informs how we should live and worship.
How are we to live into our collective future if we love the wrong things today?
Sacred and Secular Liturgies
Smith (2016, 46) spends a lot of time discussing liturgies. He writes:
“Liturgy, as I’m using the word, is a shorthand term for those rituals that are loaded with an ultimate Story about who we are and what we’re for.”
The Apostle’s Creed is, for example, both a ritual and a story that explains who Jesus is, who we are and what we are for. Repeating the creed until you can recite it in your sleep implies that it has become a ritual and a part of your identity.
Holy music goes a step further to bury it in your heart. Having work with Alzheimer’s patients, I can tell you that songs like the Doxology are the last thing you forget before getting lost in the mist—I have seen patients lost, unable to speak, brought back to themselves when you sing such songs with them. This is what Smith means by a sacred ritual.
The problem is that our society has its own liturgies. He spends a great deal of effort, for example, analyzing and dissecting the liturgies of the shopping mall. When you are upset, do you go to chapel and pray (think of the film, Home Alone)1 or do you call a friend and go shopping? Why shop? The liturgy of the mall suggests that individual find empowerment in purchasing things that they probably don’t need. The problem with this secular liturgy is that inherent in purchasing things to make us feel good about ourselves is we are broken, need things to fulfill ourselves, and don’t measure up to others with more stuff. Worse, the feel-good benefit quickly wears off because it is a lie (Smith 2016, 47-53).
Hospitality as Apologetic
If the heart is the center of our identity, not just our emotions, we need to think about apologetics differently. An apologetic focused on heart needs to appeal both to the mind and the emotions. Let me offer three examples.
The first example concerns the first letter of Peter, where the most famously quoted verse is: “always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Pet 3:15) The thing is that the rest of the book focuses on lifestyle evangelism, as it says.
“Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.” (1 Pet 2:12)
Works like hospitality speak directly to the heart without words.
The second example arose in the fourth century when we see that Saint Patrick was famous as the first successful evangelist in Ireland. His success was not anticipated because Patrick, as a teenager sixteen year old, was kidnapped by Irish pirates and sold as a slave in Ireland. For the next six years he worked as a slave caring for his master’s cattle in the Irish wilderness. Later, he escaped and traveled abroad to study to become a priest. Much later, he returned to Ireland as the church’s first missionary bishop and evangelized the Irish out of love for them. His love of the Irish was obvious and his evangelism focused on offering hospitality. In the end, Patrick and his companions planted more than seven hundred churches in Ireland (Hunter 2000, 13-23).
The third example is more recent. In the city of Rio de Janeiro there are many young people caught up in the gangs of the drug culture. In Brazil they call young people with mixed blood (blacks and Indians) as the “killable people.” Many of them die from the violence, but those that survive and are incarcerated by the police don’t have much hope. In the jails, the police do not feed them or offer medical care. For the most part, the gangs control daily life in the prisons. In this hellish world, there are few visitors, not even Christians, but those that come are mostly Pentecostals who provide food, medicine, and worship services. As a consequence, the gangs respect the Pentecostals, providing security for their services and allowing young people who really come to Christ to leave the gangs—the only option other than a body bag (Johnson).
As we have seen, hospitality can be more than just food. In these stories, it can be a faith journey that travels the path to the Hebrew heart.
Hunter, George G. III. 2000. The Celtic Way of Evangelism: How Christianity Can Reach the West…Again. Nashville: Abingdon Press.
Johnson, Andrew. 2017. If I Give My Soul: Faith Behind Bars in Rio de Janeiro. New York: Oxford. (Review)
Smith, James K. A. . 2016. You Are What You Love: The Spiritual Power of Habit. Grand Rapids: Brazos Press.
1 ps://en.wikipedia.org/wiki/Home_Alone. In the story, church is where eight-year old, Kevin McCallister meets Old Man Marley and finds out that he is not scary, but a nice man. The two become friends and help each other resolve their problems.
Hebrew Anthropology and Apologetics
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