Growing Up Spiritually - CSLI

January 2008 Growing Up Spiritually

mall children need training wheels in order to safely learn to ride a bicycle. However, at some point, the wheels must be taken off for the learning to become complete. Something similar is true in our relationship with God. Early in our spiritual life, it seems that God encourages us with a palpable sense of His presence. But at some point, our continued growth requires that He deal with us in a different way. This was not lost on C.S. Lewis, and he tells us about it through the voice of Screwtape

Merely to override a human will (as His felt presence in any but the faintest and most mitigated degree would certainly do) would be for Him useless. He cannot ravish. He can only woo. For His ignoble idea is to eat the cake and have it; the creatures are to be one with Him, but yet themselves; merely to cancel them, or assimilate them, will not serve. He is prepared to do a little overriding at the beginning. He will set them off with communications of His presence which, though faint, seem great to them, with emotional sweetness, and easy conquest over temptation. But He never allows this state of affairs to last long. Sooner or later He withdraws, if not in fact, at least from their conscious experience, all those supports and incentives. He leaves the creature to stand up on its own legs—to carry out from the will alone duties which have lost all relish. It is during such trough periods, much more than during the peak periods, that it is growing into the sort of creature He wants it to be. Hence the prayers offered in the state of dryness are those which please Him best…. He cannot “tempt” to virtue as we do to vice. He wants them to learn to walk and must therefore take away His hand; and if only the will to walk is really there He is pleased even with their stumbles. Do not be deceived, Wormwood. Our cause is never more in danger than when a human, no longer desiring, but still intending, to do our Enemy’s will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.1

Yes, the time comes when the seeming absence of God is exactly what we need in order to grow to know Him better. When the “training wheels” of feeling come off, we begin to learn how to walk by faith, not sight—wobbly at first, to be sure, but gaining strength as we continue. And continue we must—to pray, trust, and obey, even when God seems a million miles away. As we do, we will grow into a trusting, obedient relationship with God, which does not require feelings or experiences. These may well return, but when they do it will be different: we can enjoy them, but will no longer depend on them for our faith to be strong. …for we walk by faith, not by sight. 2 Corinthians 5:7 (ESV)

1 C.S. Lewis, The Screwtape Letters (New York: HarperCollins, 2001), pp. 39-40.

© 2013 C.S. Lewis Institute. “Reflections” is published monthly by the C.S. Lewis Institute.

Assurance That God Hears and Answers Our Prayers

 
September 2013

Assurance That God Hears and Answers Our Prayers

Is it through the scientific method of observing cause and effect that we can prove that prayer works? C.S. Lewis argues in his essay, "The Efficacy of Prayer", that it's not through scientific experimentation, but rather through knowing God personally, as God reveals Himself to us through prayer that we gain assurance that God hears and responds to us. Lewis writes,

Thus in some measure the same doubt that hangs about the causal efficacy of our prayers to God hangs also about our prayers to man. Whatever we get we might have been going to get anyway. But only, as I say, in some measure. Our friend, boss, and wife may tell us that they acted because we asked; and we may know them so well as to feel sure, first that they are saying what they believe to be true, and secondly that they understand their own motives well enough to be right. But notice that when this happens our assurance has not been gained by the methods of science. We do not try the control experiment of refusing the raise or breaking off the engagement and then making our request again under fresh conditions. Our assurance is quite different in kind from scientific knowledge. It is born out of our personal relation to the other parties; not from knowing things about them but from knowing them. Our assurance-if we reach an assurance-that God always hears and sometimes grants our prayers, and that apparent grantings are not merely fortuitous, can only come in the same sort of way. There can be no question of tabulating successes and failures and trying to decide whether the successes are too numerous to be accounted for by chance. Those who best know a man best know whether, when he did what they asked, he did it because they asked. I think those who best know God will best know whether He sent me to the barberʼs shop because the barber prayed. For up till now we have been tackling the whole question in the wrong way and on the wrong level. The very question "Does prayer work?" puts us in the wrong frame of mind from the outset. "Work": as if it were magic, or a machine-something that functions automatically. Prayer is either a sheer illusion or a personal contact between embryonic, incomplete persons (ourselves) and the utterly concrete Person. Prayer in the sense of petition, asking for things, is a small part of it; confession and penitence are its threshold, adoration its sanctuary, the presence and vision and enjoyment of God its bread and wine. In it God shows Himself to us. That He answers prayers is a corollary- not necessarily the most important one-from that revelation. What He does is learned from what He is.

"Which of you, if your son asks for bread, will give him a stone?    Or if he asks for a fish, will give him a snake? If you, then,   though you are evil, know how to give good gifts to your children,   how much more will your Father in heaven give good gifts to those who ask him!" MATTHEW 7:9-11 (NIV)

¹ C. S. Lewis. The World's Last Night and Other Essays. "The Efficacy of Prayer."New York: Harcourt, 1987, pp. 7-8.

© 2013 C.S. Lewis Institute. "Reflections" is published monthly by the C.S. Lewis Institute.

영적 발돋움 by Henri J.M. Nouwen

열려있는 고독

외로움이 막다른 끝이 아닌 문턱이 될 수 있다는 것과 무덤이 아닌 새로운 창조가 될 수 있으며, 또 어두운 심연이 아닌 만남의 장소가 될 수 있다는 가능성으로 나를 찾아왔을 때 시간은 더 이상 나를 끔찍하게 죄어오지 않았다. 그 후부터 나는 더 이상 놓쳐 버린 기회로 인해 억눌리고 염려하면서미친 듯이 일에 몰두하는 삶을 살지 않아도 되었다.(p30)

창조적 반응

하지만 만약 우리를 방해하는 그런 모든 것들이 사실은
우리에게 기회를 주는 것들이라면,
그것들이 우리에게 성숙을 가져다 주고 존재의 충만함에 이르게 하는
내면의 대응을 하도록 우리에게 도전을 주는 것들이라면 어떻게 하겠습니까?
마치 조각가가 진흙으로 모양을 만들어 내듯
삶의 역사 가운데 일어난 사건들이 우리를 빚어 가고 있다면,
또 우리가 자신의 진정한 소명을 발견하고 성숙한 사람이 되는 것은
우리를 다듬는 이러한 손길들에 주의 깊게 순종할 때에만 가능하다면
어떻게 하겠습니까?
...
그러면 우리의 삶은 전혀 다른 삶이 될 것입니다.
왜냐하면 그렇게 되면 숙명은 기회가 되고 상처는 경고가 되며,
우리를 마비시키는 것은 생명력의 더욱 깊은 근원을 찾아보라는 초대가 됩니다. (p60)

환대 - 부모와 자녀

사랑은 성숙되고 깊어져야먄 하는 관계로부터 생겨나기 때문입니다
우리는 부모와 자녀간의 사랑이 발전하고 성숙하여져서
결국은 그들이 서로를 향해 발돋움하고
서로가 동료 인간임을 발견하는데까지 이르러야 한다고 말할 수 있습니다.
따라서 부모와 자녀간에는 서로 함께 나누어야 할 것이 많이 있으며
서로의 나이차나 재능, 행동의 차이가 그들의 공통된 인간됨에 비하면
아무것도 아니라는 사실을 발견하여야 한다고 말할 수 있습니다. (p94)

훌륭한 주인

하지만 일단 우리가 마음 속에서 삶의 중심을 발견하고서
고독을 운명이 아닌 소명으로 받아들이고 나면
우리는 상대방에게 자유를 줄 수 있습니다.
일단 우리가 온전히 충족되고자 하는 욕구를 포기하면
우리는 상대방에게 비어 있을 여지를 줄 수 있습니다. (p121)

마음의 가난

하나님은 우리의 지성보다 크신 분일 뿐만 아니라 우리의 가슴보다도 크신 분이시기에
우리는 하나님을 우리의 좁은 개념에 맞추려는 유혹을 피해야 할 뿐만 아니라
하나님을 우리의 사소한 느낌들에 맞추려고 해서도 안됩니다.
...
상대방이 우리에게 다가오게 하기 위해서는 우리 자신을 잊어야한다.
그의 독특한 개성이 드러날 수 있도록 하기 위해서는
그에게 마음을 열어 놓을 수 있어야 한다.
설사 그것이 우리에게 두려움과 불쾌감을 가져다준다 하더라도 말이다. (p126)

기도의 역설

사람들은 종종 기도를 연약한 것으로
그리고 더 이상 혼자 힘으로 할 수 없을 때 매달리는 버팀목 정도로 생각합니다.
...
그러나 기도는 우리를 자기에게만 몰두한 상태에서 끌어내어
우리에게 친숙한 땅을 떠나라고 격려하는 새로운 세계로 들어가도록 도전합니다.
이 새로운 세계는 우리의 생각과 마음이라는 범주로는 담을 수 없는 곳입니다.
우리와 새로운 관계를 맺게 되는 하나님은 우리보다 크신 분이시고
우리의 모든 어림과 예측을 쓸모없게 하는 분이시기에
기도는 위대한 모험입니다. (p149)

하나님의 부재와 임재

무엇보다도 영적인 삶은 끈기 있게 기다리는 삶입니다.
즉 수많은 좌절의 경험들을 통해 하나님이 부재하신다는 생각을 깨달아 가는
고통스런 시간 가운데서 기다리는 것입니다.
그러나 하나님께서 우리의 고통 한가운데로 오신다는 것을 알아채는 일은
기대 속에서 기다림을 통해 가능합니다.
그렇기에 하나님의 임재의 신비는
하나님의 부재를 깊이 의식하는 것을 통해서만 알 수 있습니다 (p152)

말씀과 침묵과 인도자

말씀을 분해하는 대신에 우리는 그 말씀들을 자신의 내면의 자아로 모셔야 합니다.
우리가 그 말씀에 동의하는가 아닌가를 묻는 대신에
우리는 그 중에서 어떤 말씀이 직접 나에게 하시는 것이고
자신의 삶과 가장 직접적으로 연결되는지 생각해야 합니다.
말씀을 흥미진진한 대화나 논문의 주제가 될만한 대상으로 생각하는 대신에
우리는 기꺼이 말씀이 우리 마음의 가장 깊숙한 구석으로,
그리고 다른 말이 한 번도 와닿지 못했던 곳까지도 뚫고 들어오게 해야 합니다.
바로 그 때에만 말씀은 비옥한 땅에 뿌려진 씨앗처럼 열매를 맺을 수 있습니다.
오로지 그 때에만 우리는 정말로 말씀을 "듣고 깨달을 수" 있습니다. (p162)

생각과 마음

가슴에서 우러나오는 사랑은 우리에게 한 가지 가능한 길을 보여줍니다.
정말로 그것은 일상의 많은 물결 밑으로 계속해서 졸졸 흐르는 시냇물과도 같습니다.
또 그것은 이 세상에 살면서도 세상에 속하지 않으며
자기 고독의 중심으로부터 하나님께로 발돋움하는 가능성을 열어줍니다. (p177)

마음의 기도

"하나님의 나라는 너희 안에 있느니라"고 예수님은 말씀하셨습니다.
마음에서 우러나오는 기도는 이 말씀을 진지하게 받아들입니다.
우리는 우리가 생각에서 모든 사고들을 비워 내고
우리의 마음에서 모든 경험을 비워낼 때
우리 안에 거하길 원하시는 하나님의 집을 내면 존재의 중심에 마련할 수 있습니다.
그 때 우리는 바울처럼
"이제는 내가 산 것이 아니요 오직 내 안에 그리스도께서 사신 것이라" 고 말할 수 있습니다. (p178)

겟세마네 동산

우리의 기도가 얼마만큼이나 우리 마음에서 우러나오는 기도가 되느냐에 따라
우리는 더 많이 사랑하고 더 많이 고난받을 것이고
더 많은 빛과 더 많은 어둠을 볼 것이고
덤낳은 은혜와 더 많은 죄를 깨닫게 되고
하나님과 인간에 대하여 더 많이 알게 될 것입니다.
우리가 마음으로 더 많이 내려가서 거기에서 하나님을 향해 발돋움할수록
고독은 고독을 향해 말할 수 있고
깊음은 깊음을 향해, 마음은 마음을 향해 말할 수 있습니다.
사랑과 고통을 함께 발견할 수 있는 곳이 바로 거기입니다.

하나님의 백성

그리스도인 공동체의 구성원으로서 우리는
일차적으로 서로를 위해 있는 존재가 아니라
하나님을 위해 있는 존재라는 점을 서로에게 특히 일깨워 주어야 합니다.
우리의 눈은 서로를 향해서만 머물러서는 안되고
우리 존재의 지평에서 떠오르기 시작하는 것을 바라보아야 합니다.
같은 소명을 따르고 같은 것을 추구하는 일을 통해서 우리는 서로를 발견합니다. (p187)

공동체의 언어

기도는 공동체가 하는 많은 일 가운데 하나가 아닙니다.
기도는 오히려 공동체의 본질입니다.
...
공동체의 많은 활동이 기도의 한 부분으로 생각되거나
그렇게 경험되지 않을 때
공동체는 같은 부르심이 아닌 같은 목적을 가진 단체로 쉽사리 전락해 버립니다.
...
그리스도인 공동체의 언어인 기도는 모국어와도 같습니다. (p190)

맺는 말

우리는 잠간동안 실로 슬픔과 근심으로 가득찬 시간에 살고 있습니다.
이 짧은 시간을 예수 그리스도의 영 안에서 산다는 것은
아픔의 한가운데서부터 발돋움하여, 우리에게로 오신 그분의 사랑으로
그 아픔들을 기쁨으로 바꾸는 것을 뜻합니다.
...
어른이 된 후에도 젊은 날의 갈등의 흔적이 남아 있듯이
우리의 고독에도 외로운 시간들의 흔적이 묻어 있습니다.
...
하지만 사랑 안에서 변화되면 이런 가슴 아픈 흔적들은 소망의 흔적이 됩니다.
마치 예수님의 상처가 의심 많은 도마에게 그랬던 것처럼 말입니다. (p195-196)

===
Read on July 3rd, 2013

이 책을 만나야만 했던 날에..

새 생명은 옛 것의 아픔에서 생겨난다고 일러준 책.
외로움은 열려있는 고독으로,
적개심은 따뜻한 환대로,
환상은 기도에 이르는 과정이라는 것을 알려준 책.

소망의 흔적을 발견케한 하루..

주님, 감사합니다 :)

Prayer of Abandonment

      - Charles de Foucald -

Father,

I abandon myself into your hands; 

do with me what you will.

Whatever you may do, I thank you:

I am ready for all, I accept all.

Let only your will be done in me, and in all your creatures.

I wish no more than this, O Lord.

Into your hands I commend my soul;

I offer it to you with all the love of my heart,

for I love you, Lord, and so need to give myself,

to surrender myself into your hands, 

without reserve, and with boundless confidence,

for you are my Father.

 

 

스스로를 내어 맡기는 기도

-예수의 샤를르 작은 형제-

 

 

아버지, 이 몸을 당신께 맡기오니 좋을실대로 하십시오.

저를 어떻게 하시든지 감사드릴 뿐,

저는 무엇에나 준비되어 있고, 무엇이나 받아들이겠습니다.

 

아버지의 뜻이 저와 모든 피조물 위에 이루어진다면

이 밖에 다른 것은 아무것도 바라지 않습니다.

 

내 영혼을 당신 손에 도로 드립니다.

당신을 사랑하옵기에  이 마음의 사랑을 다하여

하나님께 내 영혼을 바치옵니다.

 

당신은 내 아버지시기에

끝없이 믿으며 남김없이 이 몸을 드리고

당신 손에 맡기는 것이 어쩔 수 없는 저의 사랑입니다.

사랑스러워지는 법

1. 거울 속의 자신에게 미소짓는 연습을 한다.
2. 사람들의 좋은 점을 찾아 칭찬의 말을 한다.
3. 나 자신의 잘못은 인정하고 잘한 일은 침묵한다.
4. 상대방의 말에 맞장구를 팍팍 쳐주자.
5. 고맙고 감사한 마음은 반드시 표현한다.
6. 때로는 큰 잘못도 눈을 감아준다.
7. 아이들을, 내 자신을 존중한다.
8. 매 순간 누구에게나 정직하자.
9. 나 자신을 가꾸는 일에 게을러지지 않는다.
10. 아무리 화가나도 넘지 말아야 할 선은 넘지 않는다.
11. 진정 원하는 것은 진지하게 요구한다.
12. 나 자신과 사랑에 빠져보자.
13. 갈등은 부드럽게 차근차근 푼다.
14. 소중한 사람들에게 진심어린 편지를 쓴다.
15. 마주치는 것들마다 감사의 마음을 갖는다.

Humility

[C.S. Lewis Institute] Reflections July 2003 - Humility

Humility
ugustine of Hippo said that, for those who would learn God’s ways, humility is the first thing, the second thing and the third thing. Eleven hundred years later, Martin Luther, when asked to name the three greatest virtues replied, “First, humility; second, humility and third, humility.” These are but two of the many great leaders who have stressed the importance of humility in the believer’s life.   What is humility? Surprisingly, it is not a poor self-image, nor a denial of one’s gifts, abilities and accomplishments. C.S. Lewis describes humility not as having a low opinion of one’s talents and character but rather as self forgetfulness.1 This entails a radical honesty with ourselves about ourselves that begins to free us from the denials, pretenses, and false images with which we deceive ourselves. Thus, John Wesley could describe humility as “…a right judgment of ourselves which cleanses our minds from those high conceits of our own perfections, from the undue opinions of our own abilities and attainments....”2    Paul calls us to this honesty when he says “For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment... (Rom 12:3). In other words, sober realism about who we are, what we are, and from Whom our gifts and abilities ultimately come is essential to developing humility. This comes as we invite the Holy Spirit, working through the Holy Scriptures, to search and illuminate truth and apply it to our hearts and minds. As we begin to come to terms with ourselves, good and bad, strengths and weaknesses, we can move beyond preoccupation with self to loving care and concern for our neighbor.    How do we live in humility in the rough and tumble of daily life? Paul helps us when he says, “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others” (Phil. 2.3-4). Paul then urges us to imitate Christ’s example of servanthood. As we serve our neighbors in love, we will find ourselves growing in the humility of Christ—which lies at the heart of a truly spiritual life.
Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name… (Philippians 2:5-9 NIV)
1 The Screwtape Letters, McMillian, p. 63. 2 Sermon on “The Circumcision of the Heart,” I:2

 

To Increase Humility

From the Winter 2009 issue of Knowing & Doing [C.S. Lewis Institution] :

by Jeremy Taylor
17th Century Clergyman and Author

1. Confess your sins to God often, and consider what all that evil amounts to, which you then charge upon yourself. Do not look at them as scattered at large distances in the course of a long life, but unite them into one continued representation. If all our sins and follies were heaped against us, we would certainly appear vicious and miserable. Possibly this exercise really applied to your spirit may prove useful.

  2. Remember that we usually criticize others on slight grounds and for little cause, and that one fly is enough to spoil the ointment as far as they are concerned. Since we are so severe to others, let us consider that whatever good they can think or say of us, we can tell them of hundreds of base, and unworthy, and foolish acts, any one of which were enough to destroy someone else’s reputation. So let them destroy our over-high opinions of ourselves.

  3. When our neighbor is lifted up by public fame and popular acclaim, we cry out that the people is a herd of unlearned and ignorant persons, poor judges and fickle. Let us use the same art to humble ourselves, and never take delight and pleasure in public acclamation.

  4. We change our opinion of others by their kindness or unkindness towards us. If my patron is bounteous, I think him wise and noble, and his faults are but small blemishes, while his virtues are mountains. But if he proves ungenerous, he is ill-natured, covetous, gluttonous; all he speaks is flat, and dull, and ignorant. This is indeed unjust towards others, but a good instrument if we turn the edge of it upon ourselves. It is reasonable that we should at least not flatter ourselves with too kind opinions.

  5. Call to mind every day some one of your foulest sins, or the most shameful of your disgraces, or your most indiscreet act, or anything that most troubled you, and apply it to the present swelling of your spirit, and it may help allay it.

  6. Pray often for God’s grace, with all humility of gesture and passion of desire, and interpose many acts of humility, by way of confession to God, and reflection upon yourself.

   7. Avoid great offices and positions, and those conditions where many ceremonies and occasions though necessary, will destroy the sobriety of your thoughts. It is certain that God is as greatly glorified by your example of humility in a low or temperate condition as by your generosity in a great and dangerous one.  

8. Do not become introspective about your own humility or any other grace with which God has enriched your soul. For since God often hides from his servants the sight of those excellencies which shine to others so that he may secure the grace of humility, it is good that you do so yourself. And if you behold a grace in yourself, be sure to give Him thanks for it, that you may not boast in that which is not your own. Consider how you have soiled it by handling it with dirty fingers, with your own imperfections. Spiritual pride is very dangerous, not only because it spoils so many graces by which we draw near the Kingdom of God, but also because it so frequently creeps in upon the spirit of holy persons. It is not a wonder for a beggar to call himself poor, or a drunkard to confess that he is not a sober person. But for a holy person to be humble, for one whom all men consider a saint to fear lest he himself become a devil, nesses, and to uncover his bad tendencies, is as hardas for a prince to allow himself to subject to discipline like the lowest of his servants.

  9. Often meditate upon the effects of pride and humility. First, that pride is like a cancer, and destroys the beauty of the most excellent gifts and graces, while humility crowns them all. Second, that pride is a great hindrance to the perceiving of the things of God, and humility an excellent instrument of spiritual wisdom. (Cf. Matthew 11:25) Third, that pride hinders the acceptation of our prayers, but humility pierces the clouds. Fourth, that humility is but truth and all pride is a lie. Fifth, that humility is the most certain way to real honor, and pride is ever affronted and despised. Sixth, that pride turned Lucifer into a devil, and humility exalted the Son of God above every name, and placed Him eternally at God’s right hand. Seventh, that God “resists the proud, but gives grace to the humble”: grace and pardon, remedy and relief, contentment in all conditions, tranquility of spirit, patience in afflictions, love abroad, peace at home, and utter freedom from contention and the sin of censuring others and the trouble of being censured themselves. For the humble man will not judge his brother for the splinter in his eye, being more troubled by the beam in his own eye. He is willing to be reproved, because himself has cast the first stone at himself, and is not surprised that others are of the same mind.

  10. Remember that the blessed Savior of the world has done more to secure this grace than any other. His whole life was a continued example of humility, a vast descent from the glory of the Father to the womb of a poor maiden, to the form of a servant, to a state of poverty. It would be a good but reasonable design if we would be as humble in the midst of our greatest imperfections and basest sins as was Christ in the midst of His fullness of the Spirit and perfect life.

  11. Drive away all flatterers and never endure them. He who allows himself to be so abused by another not only loves to have his own opinion of himself heightened and cherished, but is a fool for entertaining mockery.

  12. Never change what you are doing when someone approaches you suddenly. Do not try to seem studious or devout before him, but be the same as you were to God and yourself in privacy.

  13. To the same purpose, it is of great use that he who would preserve his humility should choose some spiritual person to whom he shall be accountable to reveal his very thoughts and imaginations, every act of his and all his behavior towards others in which there may be danger. By such an openness of spirit he may expose every blast of vain-glory, every idle thought, to be chastened and lessened by the rod of spiritual discipline. He who finds himself tied to confess every proud thought, every vanity of his spirit, will also perceive they must not dwell with him nor find any kindness from him; and, besides this, the nature of pride is so shameful and ugly that the very revealing of it is a huge mortification and means of suppressing it.

  14. Anyone who knows the laws of God, the rewards of virtue, the consequences of sin, and in spite of all this, runs foolishly into his sin and his ruin, merely because he is a fool, is like a madman rushing to his death. He that can think great and good things of such a person may admire a swine for wisdom and go for counsel to the prodigal and trifling grasshopper.

Ambition: Vice or Virtue?

[C.S. Lewis Institution] Reflections October 2004

Ambition: Vice or Virtue?

ne of the pervasive problems of American culture is the relentless pursuit of success, which is spawned by selfish ambition. Interestingly, one seldom hears anything about ambition in the church today. Indeed, it is regarded as an American virtue, along with motherhood and apple pie. However, the Bible addresses it differently. In Philippians 1:17 and James 3:14,16, such ambition is described by the same Greek word that Aristotle employed to describe one who sought political office by unfair means. Of course, not all ambition is bad. C. S. Lewis helps us distinguish good ambition from bad:

Ambition! We must be careful what we mean by it. If it means the desire to get ahead of other people – which is what I think it does mean – then it is bad. If it means simply wanting to do a thing well, then it is good. It isn’t wrong for an actor to want to act his part as well as it can possibly be acted, but the wish to have his name in bigger type than the other actors is a bad one.1 All of us struggle with selfish ambition at some point in life, and Lewis was no exception. He writes insightfully on this problem in a letter to his long-time friend Arthur Greeves who was struggling with being rejected by a publisher. From the age of sixteen onwards I had one single ambition [to succeed as a writer], from which I never wavered, in the prosecution of which I spent every ounce I could, on which I really and deliberately staked my whole contentment: and I recognise myself as having unmistakably failed in it.

The ambition that grows out of a desire to exalt ourselves and gain success at the cost of our character or at the expense of our neighbor arises from our own flesh and the values of the values of the present world. However, the ambition to do well those things that God has gifted us to do and to do them for his glory is an ambition that God approves. Paul uses a different Greek word when he speaks of this good type of ambition in II Corinthians 5:9, Romans 15:20, and I Thessalonians 4:11. This kind of ambition does no harm to our souls or to our neighbors; rather, it glorifies God and leaves us with no regrets in the end.

Do nothing out of selfish ambition or vain conceit,
but in humility consider others better than yourselves.
Each of you should look not only to your own interests,
but also to the interests of others.
Your attitude should be the same as that of Christ Jesus...
Philippians 2:3-5 (NIV)

C.S. Lewis on Humility (and Pride)

C.S. Lewis on Humility (and Pride) by Dr. Art Lindsley

Lewis goes on to say that if you want a test by which to know how proud you are, “ask yourself, ‘How much do I dislike it when other people snub me, or refuse to take any notice of me, or shove their oar in, or patronize me, or show off.’”

It is comparison that makes you proud. It is not necessarily pride to think that you are rich, clever, or good-looking. But it is pride to boast in being richer, cleverer, or better looking than others. Pride might make a man try to take another man’s girlfriend not because he wants her but to show himself better than the other man. Pride is never satisfied, but always demands more.

Pride is a major obstacle to knowing God. Lewis says:

As long as you are proud you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you.

Later, he says, “ . . . pride is spiritual cancer: it eats up the very possibility of love, or contentment, or even common sense.”

Lewis is careful to point out a few things that are often confused with pride, but are not pride. First, pleasure in being praised is not pride, for Christ will say to some, “Well done thou good and faithful servant,” and it is not wrong to feel pleased when He says it. When a child gets good grades, it is not wrong to praise him or her or wrong for them to be pleased with the compliment. In fact, the prouder the person, the less they care what others think, as if their opinion mattered.

Second, it is not wrong for a father to be “proud” of his son, or of his father, or of his school, etc. In this case, proud might mean having a “warm-hearted admiration for.” This is not a sin. But if a father started bragging about his school as if his attendance there made him better than others, that would be a problem. Lewis says, “To love and admire anything outside yourself is to take one step away from utter spiritual ruin; though we shall not be well so long as we love and admire anything more than we love and admire God.”

Third, the reason God forbids pride is because He wants you to know Him. To know God means to put off our airs and be who we really are.

Fourth, it is easy to miss-characterize humility and to think that we have to look dejected and forlorn. Lewis says:

Do not imagine that if you meet a really humble man he will be what most people call “humble” nowadays: he will not be a sort of greasy, swarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seems a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all.

The first step in acquiring humility is to realize that you are proud. Until you realize this, nothing can be done about it. “If you think you are not conceited, it means you are very conceited indeed.”

What is Faith?

믿음은 하나님께서 우리의 소원을 들어주신다는 소망 속에 잔뜩 기대를 품고 있는 그런 감정적인 힘이 아니다.

믿음은 하나님께서 어떠한 분이신지를 믿는 것이며, 또 하나님께서 하신 말씀을 신뢰하는 것이다.

믿음은 레마(rehema), 특정한 때에 우리에게 주시는 하나님의 특별하고 생생한 말씀 위에 근거하고 또 로고스(logos), 곧 씌어진 하나님의 말씀 안에 계시된 하나님의 성품을 기초로 한다.

- 모든 그리스도인을 위한 영적전쟁: 딘 셔만 -

Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight. (Proverbs 3:5-6)

THE AMERICAN TRAIT OF DOING VS. BEING

[C.S. Lewis Institution] Relections for October 2012

C.S. Lewis took an hour nearly every day to personally reply in writing to his many admirers. This act of service is exemplified in the over one hundred letters he sent between 1950 -1963 to an American lady whom he had never met. One of these letters, published in the book, Letters to an American Lady, addresses the modern American dilemma for followers of Jesus-that of getting so caught up in doing good things that we miss what God really has for us to do. Lewis, a bachelor, writes to his pen pal friend, Mary:

"A line in haste about the bits underlined in your letter (which I enclose for reference). Don't be too easily convinced that God really wants you to do all sorts of work you needn't do. Each must do his duty 'in that state of life to which God has called him'. Remember that a belief in the virtues of doing for doing's sake is characteristically feminine, characteristically American, and characteristically modern: so that three veils may divide you from the correct view! There can be intemperance in work just as in drink. What feels like zeal may be only fidgets or even the flattering of one's self-importance. As MacDonald says 'In holy things may be unholy greed'. And by doing what 'one's station and its duties' does not demand, one can make oneself less fit for the duties it does demand and so commit some injustice. Just you give Mary a little chance as well as Martha!1 The Gospel writer Luke tells the following story: As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord's feet listening to what he said. But Martha was distracted by all the preparations that had to be made. She came to him and asked, 'Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!' 'Martha, Martha,' the Lord answered, 'you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her' (Luke 10:38-42 - NIV).

Have you given both Mary and Martha a little chance in your life this past week? Do you find yourself "doing for doing's sake," rather than enjoying time spent with the Lord and others. We are called after all, human beings, not human doings.

C.S. Lewis, Letters to an American Lady (Grand Rapids: Eerdmans, 1967), pp. 50-51.

Ever Green~

There are times when I desperately need comfort from somebody but eventually get to realize that all I need to trust the Lord 100% and fully accept His unfailing love. Lord, I'm on the way~ Holy Spirit, I need you! Please help me out.. I LOVE U my Lord..^ ^ 

Wisdom from the Lord 

Jeremiah 17 (NLT)

⁵ This is what the Lord says:
“Cursed are those who put their trust in mere humans,
    who rely on human strength
    and turn their hearts away from the Lord.
⁶ They are like stunted shrubs in the desert,
    with no hope for the future.
They will live in the barren wilderness,
    in an uninhabited salty land.

⁷ “But blessed are those who trust in the Lord
    and have made the Lord their hope and confidence.
⁸ They are like trees planted along a riverbank,
    with roots that reach deep into the water.
Such trees are not bothered by the heat
    or worried by long months of drought.
Their leaves stay green,
    and they never stop producing fruit.

⁹ “The human heart is the most deceitful of all things,
    and desperately wicked.
    Who really knows how bad it is?
¹⁰ But I, the Lord, search all hearts
    and examine secret motives.
I give all people their due rewards,
    according to what their actions deserve.”