Kasey Crawford
Religion 319
Professor Westblade
November 26, 2013
Happiness through God
Many people have pondered and written books on the essential
purpose and meaning of human life. Some say there is no deeper meaning; that
humans exist because of scientific evolution while other desire to ascribe a
more divine purpose behind life. Within the traditional Christian circles,
theologians have debated whether humans were created to appease God or to live
for their own happiness. Recently, theologian John Piper has written a book
entitled, Desiring God, Meditations of a Christian Hedonist in which he
attempts to explain that the purpose of man is to find ultimate happiness
through God and ought to live life searching for and pursuing happiness. The
foundational argument that Piper uses for his methodology is based off of
Jonathan EdwardÕs sermon, Reasons for Which God Created the Universe in
which Edwards explains that Gods entire motivation is His glory. By using
an esteemed Christian leader from 18th century America, Piper is attempting to
add great weight and credibility to his claims about Hedonism. If Edwards works
do support his claims and are fundamentally in agreement with the concept and
term of Christian Hedonism, than Pipers work can be considered legitimate,
however, if Edwards beliefs are in disagreement or even slightly different from
that of Piper than the believe ought to use caution about believing and
implementing Pipers theology, particularly in adopting the term ÒChristian
HedonismÓ to describe their own faith. Based upon some of the other works of
Jonathan Edwards that were not used by Piper, it can be discovered that while
no one can say for certain whether or not Jonathan Edwards would personally
ascribe the term ÒChristian HedonismÓ to his set of beliefs, there is nothing
fundamentally difference between the theology of Edwards and Piper.
The reason for devoting time
to comparing Pipers book to the writings of Edwards is twofold: one Piper
specifically uses Edwards to back up his claims, and two Edwards is an accepted
and respect Christian leader of early American theology. His sermons launched
the Great Awakening, bringing a heightened spiritual age to the colonies. His
life demonstrates that he was a man of power and full of conviction even when
facing adversity. His teachings were too conservative, too hard-core for even
his congregation and eventually he was expelled from the pulpit but his
writings have endured for centuries. While he like any other man is prone to
error, his teachings have been regarded as sound, based on biblical principles.
Because of his authority throughout history it is fitting to compare modern
texts with this theology as a layer in which to judge new teaching.
EdwardÕs writings about
virtue, love, and happiness through God provide a greater insight to
understanding the role and purpose of man in regards to finding happiness
through God. Edwards provides much needed wisdom when he addresses the two
different types of brotherly love as well as the difference between a genuine
ChristianÕs relationship to God and the motivation behind their joy, and the
shallow impulsive joy of a hypocrite.
The
biggest contention one could legitimately raise against John Pipers book is
specific term ÒChristian Hedonism.Ó It is commonly accepted that Hedonism is
the pursuit of pleasure, images of vile and obsessive people come to mind,
those without any restraint, living day-to-day doing whatever makes them feel
good for the moment and abandon all sense of responsibility or self-control.
Immediately when the word ÒChristianÓ is placed in front of such a negative
term like ÒHedonismÓ is make one become alert. Christian is a religion of
sacrifice, loving your neighbor as yourself, turning the other cheek, giving of
yourself for the benefit of others. It is not living for your own personal
pleasure. In the appendix of his book, Piper addresses the issue of the term
ÒHedonismÓ he argue that traditional hedonists make a god out of pleasure,
whatever they find pleasurable has become their god and when Christians make
God their source of pleasure it only reaffirms their connection to God. No
idolatry occurs because they are only esteeming God more rather than relying on
new gods. While the use of a specific term could be debated, the fundamental principles
Piper is associating with that term are much needed in todayÕs society as they
were in EdwardsÕs time. Far too often more emphasis is placed on the suffering
and hardship of Christianity, creating an epidemic of ÒmartyrsÓ within Churches
and people fail to appreciate the rest and joy that comes with Christ and enjoy
the fountain of happiness that he has for all of those who believe in Him.
The
foundation a both Edwards and Pipers theology is the ultimate sovereignty of
God and the motivation behind GodÕs actions. Piper opens his first chapter with
this statement, ÒThe chief end of God is to glorify God and enjoy himself
foreverÓ (Piper, 31). Edwards devoted an entire sermon to that principle,
arguing that man has created for GodÕs glory and to fulfill GodÕs glory. When
man aligns his life to bring God maximum glory, the result is overwhelming joy
and happiness. If God had created the Earth for any other reason or had any
alternative motives than what He does than God would not be able to provide the
same level of happiness and He would not be the sovereign God that He is.
The
abundant gift of happiness that God provides for those who believe is not
available to everyone to enjoy. Before the beautiful must come the ugly. It is
through man understanding his sinful nature that he comes to accept GodÕs gift
of salvation and receives the happiness that comes through God. Like Piper,
Edwards places a great amount of importance in pleasure and the simply goodness
of it. He wrote, ÒThus pleasure is a natural good; so is honor, so is
speculative knowledge, human learning, and policyÓ (RA, 84). While the corrupt
nature of man must first be understood, pleasure for the sake of beneficial
pleasure also has a place in the ChristianÕs life.
The time
in which Edwards was giving his revolutionary sermons, people were focusing on
the ceremony of the Christian walk and failing to understand the inward faith
and devotion to God. He strove to bring more than simple head knowledge to the
congregation but rather give them the truly sensuous nature of God. Sensuous
not strictly in the positive, pleasurable sense but also the utterly terrifying
reality of Hell and the pain that accompanies it. Today most people associate
Jonathan Edwards with his infamous Sinners in the Hands of an Angry God,
while the entire span of his sermon deal with the beauty of Heaven just as much
as the pain of Hell. It is in the opposites, the beauty of one, and the horror
of the other, that creates the greatest case for the Christian to strive
towards heaven. Without the bad is it hard to appreciate the good.
In
his texts Edwards emphasizes the importance of all virtues and characteristics
including sorrow and fear. He says, ÒThe holy Scriptures do everywhere place
religion very much in the affection; such as fear, hope, love, hatred, desire,
joy, sorrow, gratitude, compassion, and zealÓ (RA, 9) Piper devotes much of his
attention to pleasure and happiness, while Edwards taught that sorrow and fear
are necessary for the Christian walk. He explains, ÒThe holy Scriptures do
everywhere place much of religion in godly fear; insomuch, that it is often
spoken of as the character of those that are truly religious persons, that they
tremble at GodÕs word, that they fear before him,Ó (RA, 10) It is a necessary
component for people to fear God in order for them to truly experience the joy
of God.
Jonathan Edwards in his
discourse on religious affections discusses how man comes to the point where he
love God with all his heart and finds happiness through that love. He addresses
a similar belief to that of John Piper, answering people who believe all love
flows out of self-love, if we pursue what is best for ourselves that will lead
us to God and give us the most satisfaction. Edwards disagrees with this order
of love because he thinks they are too shallow in their thinking and need to
focus on the nature of loving God. He writes, ÒThere is no doubt but that after
GodÕs glory, and the beholding his perfections, are become so agreeable to him,
that he places his highest happiness in these things then he will desire them,
as he desires his own happinessÓ (RA, 77). Joy and happiness are most felt when
we reach out and demonstrate love to others.
Similar to the motivation
behind Pipers work, Edwards did encourage the people of his day to find joy and
seek happiness through the nature and gifts of God. But he warns against those
who do not have pure motivations, that seeking pleasure through God is not an
end in itself but rather flows from an existing love. Edwards explains, ÒTrue
saints have their minds, in the first place, inexpressibly pleased and
delighted with the sweet ideas of the glorious and amiable nature of the things
of GodÉ. But the dependence of the affections of hypocrites is in a contrary
order; they first rejoice and are elevated with it, that they are made so much
of by God; and then on that ground he seems, in a sort, lovely to themÓ (RA, 82).
John Pipers book stresses the fundamental element of Christian happiness, the
realization of sin and the unworthiness of humans to match God perfect and the
humility that comes from recognizing and accepting GodÕs gift of grace. From
that difficult and low point in life does the spring of happiness flow for the
believer. It is not simply finding pleasure in God but finding happiness
through the gifts of God. Edwards so beautifully says,
But that which is the true
saintÕs superstructure is the hypocriteÕs foundation. When they hear of the
wonderful things of the gospel, of GodÕs great love in sending his Son, of
ChristÕs diving love to sinners, and the great things Christ has purchased and
promised to the saints, and hear these things livelily and eloquently set
forth; they may bear with a great deal of pleasure, and be lifted up with what they
hear; but if their joy be examined, it will be found to have no other
foundation than this, that they look upon these things as theirs, all this
exalts them, they love to hear of the great love of Christ, so vastly
distinguishing some from others; for self-love, and even pride itself makes
them affect great distinction from others (RA, 82).
It is through the imperfection of man compared to the vast glory
of God does man find the foundation of grace and happiness that God gives to
those who believe in Him. Before that happiness can be given it is necessary
that a person first become humbled by the sovereignty of God. Edwards say, ÒBy
which God is exalted and man abased, holiness honored and promoted, and sin
greatly disgraced and discouragedÓ (RA, 82). Those who do not first become
humbled but rather strive to find happiness through the faith at a shallow
level are called hypocrites.
The hypocrites according to
Edwards are those who do not fully understand the glory of God and act upon
their initial impulses rather than through wisdom and understanding. He says,
ÒThe affections of hypocrites are very often after this manner; they are first
much affected with some impression of their imagination, or some impulse which
they take to be an immediate suggestion or testimony from God of his love and
their happiness,Ó (RA, 83). This is
also where John Pipers book fails to provide a warning for those seeking
happiness. In our current culture many different spiritual leaders are teaching
about a God who makes people healthy and wealthy, disregarding the suffering
the hardships that are promised in the Christian walk. To his credit Piper does
devote a chapter to explaining the sovereign will of God and how bad things
occur because it is part of a larger plan.
One the key ways to decipher
between those who are searching for carnal pleasure and those seeking after the
glory of God are in their dealings with others. EdwardsÕs calls with benevolent
love, a type of love that acts out of compassion and the pleasure received in
helping others (TV, 14). Piper agrees with the importance of finding happiness
outside of ourselves, he writes, ÒLove is the overflow
of joy in God that meets the needs of others. The overflow is experienced
consciously as the pursuit of our joy in the joy of anotherÓ (Piper, 141).
Essentially the happiness found from God is not simply an action that occurs
between God and an individual, it is the communal showing and caring of others,
the action and demonstration of love that produces happiness. Rather than make
happiness a selfish endeavor, Piper and Edwards are encouraging believers to
care for one another because it is what produces the maximum amount of joy.
Both John Piper and Jonathan
Edwards saw a need within their own culture, a need for people to realize the full
potential for happiness that exist within the Christian walk. While bad things
continue to occur in the world, they are opportunities for people to remember
the sovereign plan of God and to use the difficult times to bring more glory to
God and thus more happiness for themselves. It is only for those who pursue
with a pure heart the glorification of God through actions and deeds that will
experience the fullest amount of pleasure. This is where one should be cautious
about using the term ÒChristian HedonistÓ while many will take the time to read
the theology behind the modern term in order to understand the requirements and
conditions of the pursuit of pleasure, many may incorrectly interpret the term
as a free pass to go out and do whatever they want in the Òname of GodÓ and as
long as it brings them immediate pleasure, believe they are doing the right
thing.
Edwards specifically address
the nature of pleasure and happiness that the Christian ought to strive for,
stating, ÒThis also shows the soul the truth of what the word of God declares
concerning manÕs chief happiness, as consisting in holy exercises and
enjoymentÓ (RA, 107). Similarly Piper puts forth that worship and scripture are
the means by which GodÕs joy can be experienced. He says about worship,
ÒWorship should provide two things: cannels for the mind to apprehend the truth
of GodÕs reality and channels for the heart to respond to the beauty of that
truthÓ (Piper, 104). He also stresses, Òthe benefits and power of Scripture and
how it kindles our joyÓ (Piper, 144). It is not only important that Christians
understand their relationship with God correctly, but that they also learn to
strive for and find pleasure in those things that will bring them ultimate
happiness.
Both men encourage a necessary
and far too often forgotten element within the Christian faith. While
disagreement may exist about certain terms used the central message is correct
and healthy. The uniting beliefs of GodÕs sovereignty, and the potential
happiness for people to find by glorifying God and delighting in His words and
actions span across centuries. While some may pursue pleasure on a shallow and
impulsive level, Edwards provides guides for determining the truly genuine and
those impure of heart. The most important lesson to learn is that God does want
us to be happy and has made a perfect and never ending way for us to achieve
that happiness if we will trust him and enjoy the gifts that he has given us.
Bibliography
Piper,
John. Desiring God: Meditations of a Christian
Hedonist. Colorado Springs, CO: Multnomah, 2011. Print.
Edwards,
Jonathan, A Treatise Concerning Religious Affections In Three Parts.
Ames, Iowa: International Outreach, Inc. Online Edition.
Edwards, Jonathan, A Dissertation
Concerning The Nature of True Virtue. Online Edition.