Joy and Laughter, Part II

After some encouragement from friends, I have decide to post my 25-page Theology of Joy paper.  This paper evolved from the speaking engagement I mentioned in Part I; I hope my thoughts draw you closer to Him and perhaps challenge you to think about joy in new ways.
Please join me and we can smile at the future together!

Daena Longenecker's Theology of Joy
Abstract
The statement that has reverberated through my mind this semester is that the sole purpose of the Bible is to point us to Jesus and God’s plan of redemption. Apparently, Biblicism has shaped my worldview, and I am uneasy. I have prided myself on not being blown about by the winds of doctrine, but now I find myself bending in the wind.  When trees are little, people brace them with tethers, but this prevents them from developing root systems sufficient to withstand storms.  The roots of my faith are deep, but now that my doctrine is being shaken I find that my tethers have limited my growth.  My belief in the foundational truths of Christianity is as firm as always, but so many other aspects of my religion have been shaken by this class.  I am learning that I know about the Bible, but perhaps I do not know the Bible.  What seemed clear in January is now cloudy, except the basis of my joy.
Knowing Christ as Lord and Savior is the source of my joy.  Joy lies in knowing who I am in Christ, embracing how God has gifted me, and then using those gifts to introduce others to Christ.  

Theology of Joy
     What is joy?  How is joy different from happiness? Perhaps an analogy would simplify the difference between joy and happiness.  If we think of the earth as the joy that resides in Christians, I think that we can agree that our planet is fairly constant.  Now think of the types of weather that occur on the surface of the earth as the variety of circumstances and emotions that happen in the course of our lives. Happiness could best be thought of as a type of emotional weather pattern in our lives brought about by a convergence of circumstances and conditions.  The weather changes daily and sometimes hourly, but the earth remains somewhat constant.  Similarly, my joy as a believer does not rely on circumstances or emotions, but instead joy is an underlying condition of my heart; it is constant.  Joy is the result of the Holy Spirit living in me, and joy allows me to walk in the truth that I am created in God’s image.  Happiness, on the other hand, is momentary reaction to life circumstances, and circumstances can change rapidly.
     No matter what the circumstances of my life, I can be full of joy.  As a believer I find joy in my relationship with Him because I can rest in the certain knowledge that nothing can separate me from God’s love.  Indeed, Romans 8:38 states

For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,  nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. (New American Standard Bible)

I also know that I will experience pure joy in the presence of God for all of eternity. While I am here, I experience joy as I am being shaped into the image of God through the work of the Holy Spirit who helps me carry out God’s purpose for my life.  Understanding that I am part of a realizing eschatology allows me to embrace the joy of God’ truth; “To remain superserious all the time and fill one’s mind with only the harsh and painful realities of life keeps the radius of our perspective too tight and the tunnel of our hope too long” (Swindoll, 1992, p. 103).
     According to my belief system, even if I had been the only person ever born, Christ would have died for my sins. The atonement is a pivotal piece in the theology of joy because Jesus’ blood paid for my sins (McFarland, 2005, p. 60).  “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2, New International Version).   McFarland (2005) challenges Christians to “reflect on the knowledge that God both created [us], and through the cross of Jesus Christ, bought [us].  God loved each of us so much that He was willing to own us twice” (p. 62).  I like to think of myself as a masterpiece that was created by God to be beautiful and whole, but was marred by the sin of the world.  The Creator of the universe sent His Son, who was present at that moment of creation, to die for my sins in order to restore my full potentiality. Strauss (1984) states that “Grace delivers us from bondage to laws and frees us to enjoy God in an enriching and satisfying relationship.  We will be motivated to please Him from within” (p. 166).   I have joy because He is mindful of me, His creation.
What is the source of my joy?  I believe that my joy is the same joy that Mary Magdalene and the other Mary felt in Matthew 28:8 when the angel told them that Jesus is risen and  “they left the tomb quickly with fear and great joy and ran to report it to His disciples” (NASB) .  They knew that Christ had been crucified and a few verses later they see Jesus and kneel at his feet.  Jesus is alive, and like the Marys I know that He died on the cross; everything that He said is true!  This is the source of my joy. If Christ has just died on the cross, He would not have been my savior; the fact that He rose from the dead proves that everything He said was true, and this truth validates His rightful place as my Lord and Savior.  Consequently, I do not need to be afraid and I can have joy in all circumstances. “In the face of corrupting and paralyzing forces of spiritual darkness that threaten everywhere, Jesus forges another way” (Charry, 2010, p. 261).  Psalm 30:11-12 proclaims that “You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing your praises and not be silent.  Lord my God, I will praise you forever” (NIV).
Another aspect of joy is knowing that the Lord is with me.  Psalm 23 paints a beautiful picture of God’s care for me; not only does He lead me and guide me, but also I will dwell in the house of the Lord forever.  Thankfully, in God’s plan for redemption He knew that we would need help.  In John 16:7 Jesus said, “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you” (NASB).  Morrice (1984/1985) points out that the Holy Spirit is part of our joy as Christians; “[joy] depends on the present indwelling of God in the heart of the Christian believer” (p. 154). Further, Romans 8: 26-27 tells us that

 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God. (NASB)

God knew we would not know how to pray, and accordingly gave us a helper who knows the mind of God and prays for us.
     One way to experience joy is to obey God; “and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?” (Micah 6:8, NASB).  Part of being molded into the image of Christ is rejoicing in the things that please God.  Proverbs 21:15 states that “when justice is done, it brings joy to the righteous but terror to evildoers” (NIV).  Almost 100 years ago Robertson (1917) wrote that Paul learned “to find his joy in God’s way so that no one can rob him of this joy in Christ…Paul leads the victorious life because he lets Christ reign and rule in his heart” (p. 256).
The Joy of Self
I realize that I am in dangerous theological waters by entertaining the joy of self, but I would be remiss if I did not at least attempt to explain my thoughts.  First Peter 3:3-4 advises women that our “adornment must not be merely external… but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God”  (NASB).  At first glance, these verses may seem to imply that we should not be concerned about how we look.  American theologian, Albert Barnes (1798-1870), wrote a delightful commentary addressing this fallacy

God does not condemn real ornament…colors of the clouds and of the rainbow; the varied hues of flowers; the plumage of birds, and the covering of many of the animals of the forest; the green grass; the variety of hill and dale; the beauty of the human complexion, the ruddy cheek, and the sparkling eye, are all of the nature of ornament…God meant that this should be a beautiful world; that it should appear well; that there should be something more than mere utility. (bible.cc/1_peter/3-3.htm, May 8, 2012)

I believe God created us to delight in the beauty of His creation, including the physical beauty we each possess.  Yes, God does want me to grow to be more Christlike, but that does not preclude my ability rejoice in how God has created me.

The Joy of Relationship
To be able to experience joy, a relationship with Christ is necessary.  Kreeft (1989) quotes Pascal;
There are three kinds of people: those who have sought God and found Him and these are reasonable and happy; those who seek God and have not yet found Him, and these are reasonable and unhappy; and those who neither seek God nor find Him, and these are unreasonable and unhappy” (p. 264).
I remember refusing to sign on the dotted line to follow God’s rules as a teenager. Scriptures were simply “a flat, uniform list of regulations or doctrines” (Wright, 2011, p. 2810.   Law in
Kreeft (1989) expresses the truth of this decision; “if you will honestly consult your own heart, you will see that there is one and only one reason why you are not even now a saint: because you do not wholly want to be” (p. 265).   When I matured and understood that God was not just a vengeful God of rules, I was able to see that He delighted in me and He earnestly desired to be in relationship with me.  “It is the seeking heart that determines our eternal destiny.  In the heart Heaven or Hell are decided” (Kreeft, 1989, p. 264).
Isaiah 43:7 tells us that we were created for His glory.  God created us to live in relationship with Him, but sin seemed to thwart God’s plan.  “The fabric of the divine plan, unraveled by sin, is beautifully mended and restored by Jesus Christ…Divine love, which destined us for eternal happiness [joy], wins out by restoring to us what sin had lost” (Shannon, 1999, p. 181).   Grudem (1999) states that the “Fullness of joy is found in knowing God…To be in his presence, to enjoy fellowship with him, is the greater blessing than anything that can be imagined” (p. 189).
I know that God created me for relationship with himself and others.  However, in the rush of grad school and life, I can easily forget about nurturing and sustaining relationships.  I concur with William James, an American psychologist, who stated that “Human beings are born into this little span of life of which the best thing is its friendship and intimacies…yet they leave their friendships and intimacies with no cultivation…expecting them to "keep" by force of inertia" (allpoetry.com/quote/by/William_James, April 28, 2012). One of the most powerful things in my life is my friendship, and I would like to more fully embrace Anselm’s joy of relationship; Anselm
was a pilgrim with eyes ever trained on that journey’s goal; the heavenly homeland. What he prized most of earthly existence was friendship.  For in his eyes friends were fellow pilgrims on that heavenward journey, and friendship was the one reality of time that survived eternity. (Shannon, 1999, p. 180)
Walking in relationship with others is vitally important for our testimony to the world.  Jesus knew that our relationships with other Christians would impact the world when He issued His new commandment “love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another” (John 13: 34-35, NASB).  Generally when we see people laughing with one another, we know that they are enjoying one another.  I wonder how many non-Christians still equate Christianity with dour piety.  In fact, the only way for those who do not know God to see our joy and experience our fellowship is for us to be among them.  Inviting them into our homes and lives is where we impact the world for Him and allow the world to see our joy.  Another important aspect of living life joyfully together is to admit our mistakes quickly and to forgive others when they fall.  Apologizing to one another restores relationship in a similar way that asking God to forgive our sins restores relationship.  Paul’s admonishment to slaves applies nicely to all Christians; we are to “make the teaching about God our Savior attractive” (Titus 2:10b, NIV).  As I more fully understand forgiveness, I have been able to quickly extend grace to the other fallible, imperfect people around me.   Joy allows me to live more fully as I risk making mistakes and allow others the opportunity to risk and fail too.  

The Joy of Sex
Another aspect of the joy of relationship includes the joy of sex in a covenantal Christian marriage.  Although we are created in God’s image, we are also created male and female. Anderson in Rosenau and Wilson (2006) “argues that the created differentiation between male and female reflects a differentiation within the Godhead” (p. 61).  God intended for male sexuality to be different than female sexuality in order to allow us to come as close as possible to an understanding of divine character (Rosenau & Wilson, 2006, p. 28). As we move through life choosing to honor our sexuality we are constantly learning and becoming.  We begin learning to play and interact with males and females from the moment we are born, and each lesson we learn and skill we hone helps us to appreciate the covenantal marriage relationship that God designed to mirror the joyous relationship within the Trinity.
God’s love for us is unconditional and He designed our sexuality to nurture our understanding of genuine intimacy and demonstrate the nature of his relationship with us (Rosenau and Wilson, 2006, p. 214).  “Sexuality is a good gift, meant to draw persons to deeper levels of knowing self, others and God;” indeed, [t]hrough the good gift of sex, each discovers more about themselves, the other and their Creator God” (Balswick & Balswick, 2008, p. 60, 63).  Wright (2011) speaks of the joy that “happens when we fall deeply in love and discover a previously unimagined wholeness, a fulfillment of self in giving self away…celebrating something beyond ourselves” (p. 276).  That something beyond us is God; I believe that this nameless sense of longing is Sehnsucht, which I will discuss later.  God wants us to experience the joy of marital sexual union from a place of mutual unconditional love. Further, men and women need “to express their sexuality in the context of an emotionally involved, person-centered, committed relationship” (Balswick & Balswick, 2008, p. 54).  A mature sexual wholeness reflects God’s intimate joy when it involves “spiritual nurture, emotional warmth, mental stimulation, social playfulness and physical touch” (Rosenau and Wilson, 2006, p. 227).
In Genesis 1:26-28 God create man and women in His image and then He blessed them and told them to be fruitful and multiply.  “Men and women are not only sexual beings by birth, but also by creation, according to God’s plan and design…Our maleness and femaleness are part of his perfect plan” (Penner & Penner, 1990, p. 27).  In the past I had been taught that having children was part of the curse after the fall; a more accurate interpretation of scripture shows that God intended for sexual intercourse to be a joyous blessing to marriage.   “The traditional perspective has been that God created us as embodied, physical beings, male and female, and that God created our capacity for sexual union in intercourse.  God created each of these aspects of our humanity intentionally and he called them ‘very good’ on the sixth day of creation” (Jones, & Yarhouse, 2000, p. 21).  Additionally, God clearly meant for men and women to give and receive sexual pleasure in marriage.  Simply reading Songs of Solomon clearly demonstrates the passion and intensity God wishes for us to experience within the bounds of marital sexual intimacy.  “We are relational beings by God’s creation design… In some mysterious way, we mirror God’s capacity to be one and at the same time three…in our capacity to be separate and yet united both with God and with a spouse” (Jones & Yarhouse, 2000, 162-3). Sexual intimacy in marriage should provide a uniting of souls that mirrors the profoundly joyous relationship within the trinity.

The Joy of Intellectual Humility
     I believe that intellectual humility factors into our experience of joy. Murphy (2005) cites from Quaker Faith and Practice, “Do you respect that of God in everyone though it may be expressed in unfamiliar ways or be difficult to discern? ...Listen patiently and seek the truth which other’s opinions may contain…Think it possible that you may be mistaken” (Murphy, 2005, p. 45).  I have to be willing to give up my cherished notions of God in order to learn from others.  Joy should allow me to listen to different opinions and viewpoints because all people are created in the image of God.  Listening to another talk does not mean I agree with what the other is saying as much as it says that I am honoring the other, not only because I may learn from him, but also because he is created in the image of God.
     The word tselem is used in Genesis 1:26-27 when God states that He is making man in the image of God.  Tselem, or image, as it is used here refers to the ancient practice of kings erecting statues of themselves in conquered territories.  Attacking the image of the king was considered an act of war that would bring down the king’s forces on the conquered nation. Knowing that others are created in the image of God compels me to respect and honor others even though I may disagree with them.  Knowledge of my own weaknesses should compel me to listen patiently to see the truth which other’s opinions may contain; I have to listen with the possibility that I may be mistaken.  Murphy (2005) asserts that “noncoercive and nondomineering personal relations are an essential aspect of the good for human life—that is, they contribute to happiness, success, and ultimate effectiveness” (p. 48).  Shannon (1999) points out that Boso compelled Anselm to write Cur Deus Homo by offering a  “thoughtful reminder to Anselm and indeed to all of us that, where there is sincere and open dialogue, God can become a third party shedding light where before there has been darkness or ambiguity” (p. 148).  Roberts (2007) puts forth John the Baptist as an example of humility.  Before Christ arrived on the scene, John was the headliner for the faith.  He could have ranted and railed about his loss of prestige, but instead he realized that he would need to decrease because Jesus would increase.   “But John accepts [this] with …positive joy out of his love for Jesus and the coming kingdom” (p. 122).
      This concept of intellectual humility falls in line with Paul’s entreaty in Philippians; we should have a sense of unity in the church that derives from the core truth of who Jesus is.  Paul even explains how to maintain a spirit of unity in the church.  In Philippians 2:2-3 Paul entreats believers to “make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves” (NASB). Paul goes on to remind us that Jesus, who existed in the form of God, “ humbled Himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8b, NASB).   We can experience joy “Because we live between ascension and appearing, joined to Jesus Christ by the spirit but still awaiting his final coming and presence, we can be both properly humble and properly confident” (Wright, 2008, p. 143).
Grief and Joy
I can be going through an incredibly difficult time and still have joy because I have hope.  Grudem (1999) attests that “the normal heart attitude of a Christian is rejoicing in the Lord and in the lessons of the life he gives us” (p. 189).  In addition, Chesterton (1908) stated that “man is more himself, more manlike when joy is the fundamental thing in him, and grief the superficial…praise should be the permanent pulsation of the soul…joy is the uproarious labour by which all things live.”  I believe that God has a plan for my life, a plan to prosper me and not harm me.  Knowing the truth about who God is allows me to have joy in the moments when circumstances make life seem very dark.  “The joy that develops in the Christian way of discipleship is an overflow of spirits that comes from feeling good not about yourself but about God.  We find that his ways are dependable, his promises true” (Peterson, 1980/2000, p. 101).  I believe that my growth as a Christian has come through the challenges and difficulties of life. Jesus knew that we would struggle to maintain joy when our lives become messy and difficult.  John 16:23 states that “these things I have spoken to you, so that in Me you may have peace.  In the world you have tribulation, but take courage; I have overcome the world” (NASB).  While acknowledging that we will struggle in this world, Jesus also tells us that He has overcome the world and we can find peace in His victory.
I love the places in the Old Testament where God’s people wanted to remember something that God had done for them, and they made a marker of stone.  In Joshua 4 the Israelites erect two markers, one at the feet of the men holding the ark and the other on the side of the river in the land of milk and honey.  These markers were supposed to remind the Israelites of God’s help and the fact that in Joshua 3 they had crossed the Jordan River with dry feet.  I believe that in order to have joy in all circumstances, I too must erect markers of God’s faithfulness in my mind.  These markers remind me of what God has done in my past; they also remind me that the Lord was with me. Therefore, when I approach difficulties in life I can look back and see evidence of God’s love, faithfulness, grace and mercy in my life.  Hopefully, as we grow and develop with God we can look back across our lives and see that He is faithful.  Indeed, I can have joy in moments of sorrow because I know that I am not alone, and that nothing can separate me from His love.  Joy is something that is apart from the circumstances that occur around me.  I experience joy as I rest in the knowledge that God is working in me and growing me to be more Christ-like; I know that I will spend eternity with Him.
     I have heard it said that we cannot experience two emotions at one time.  I would offer a different viewpoint: if God is able to participate in our individual hurts and triumphs then surely He must be able to experience an infinite number of emotions at the same time.  Therefore, since we are created in His image, it seems to follow that we too would be able to experience more than one emotion at a time.  In fact, the presence of grief and joy existing in the same moment, in the same person, is evidence of this reality.  Being able to hold onto two or more diverse emotions is a facet of emotionally maturity.  Part of growth is learning to live with the internal resonance of this dichotomy between grief and joy that exists in our hearts at different places in our lives.  Peterson (1980/2000) states “One of the most interesting and remarkable things Christians learn is that laughter does not exclude weeping” (p. 100). The reality is that we will encounter situations where we are happy for someone else and sad for ourselves or vice versa, but we can be joyful in all circumstances because of who we are in Christ.  Indeed, paradox should be familiar to us as Christians; Shannon (1999) states that “living the Christian life…is to deal in creative tension with the paradox of the two poles of the human reality: our deep-down nothingness and our glorious destiny” (p. 180).

Joy and Laughter
     Joy is the underlying condition of my heart based on the reality that Christ died for my sins, and I find joy in my relationship with Him because I can trust in the certain knowledge that nothing can separate me from God’s love. My joy is also based in the reality that I am created in God’s image and His Spirit helps me while here on earth to be shaped into the image of Christ.  In addition, I know that I will one day experience pure joy in the presence of God.  In contrast, happiness is a momentary emotional and physiological reaction to current life circumstances.  Laughter can flow from both joy and happiness.  Too often Christianity has been associated with dour expressions and the lack of laughter.  Wright (2008) correctly states that “Christian holiness was never meant to be merely negative” (p. 257).
     I think God wants us to show our joy with laughter.  I love when babies laugh and clap their hands to express their joy.  God wants us to clap our hands with joy as we celebrate His love for us.  Psalm 47:1-2 declares, “Clap your hands, all you nations; shout to God with cries of joy.  For the Lord Most High is awesome, the great King over all the earth” (NIV).  Also, Isaiah 55:12 tells us that  “you will go out with joy and be led forth with peace; the mountains and the hills will break forth into shouts of joy before you, and all the trees of the field will clap their hands” (NASB).  What an amazing picture; can we even imagine what it would look like if all the trees of the field could clap their hands?  Perhaps C.S. Lewis has already envisioned that for us with his Ents.

Paul’s Letter to the Philippians:  Joy and Suffering
     Bloomquist (July 2007) highlights the extreme pessimism found in the world prior to Christ’s redemptive death and life;

death lies at the end of everyone’s road, life itself, even life at its brightest, was uncertain and anxious.  Even those with the luxury of being able to stop and reflect on life trembled at the thought that humans had simply been born in order to die.  Paul’s gnomic cry, then, was not unique but reflected the cultural norm, “Who will rescue me from this body of death? (Rom 7:24b)” (p. 271).

Bloomquist (July 2007) goes onto to say that “in the end all do die…and they die with a view to the horrors of what is then to come…we should not be surprised that in antiquity joy is rarely mentioned, except as an illusion” (p. 274).  The gods and goddesses of Roman mythology offered no promises of peace in the afterlife, only the promise of further suffering and a cruelly meted out form of justice.  Bloomquist (July 2007) asserts that Paul’s optimism in his letter to the Philippians would have been a surprise to his readers and they “would have been primed to hear something contrary to their cultural expectation and prepared to have that expectation subverted” ( p. 276).    Prison life would have been tortuous, but Paul is able to rejoice in his suffering because people are coming to know Christ (Bloomquist, July 2007, p. 280).  “Paul in Philippians invented a new approach to a world in which joy was not otherwise possible and urged…not avoidance of suffering but its counterintuitive embrace, making suffering and death for the gospel the very way to joy and life” (Bloomquist, July 2007, p. 280).
     In Philippians 2:17-18 Paul realizes that he may die in prison, but he is able to rejoice because he is being poured out according to God’s will and purpose (Swindoll, 1992, p. 102-103).  Paul and the Philippians were both suffering for their faith, but Paul was able to provide a formula for believers to follow in order to stay focused on joy (Wright, 2011, p. 268).  “Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things” (Philippians 4:8, NASB).

The Joy of Work
     I Corinthians 10:31 bids us to do all to the glory of God.  I believe the God created us to have a purpose and to serve; I find that I experience God’s joy when I am doing the work that He has formed me to do.  Roberts (2007) suggests that in Romans 12:1-2 when Paul tells believers to offer their bodies as a living sacrifice “he is suggesting that Christian work (which is best done with joy) consists of bodily activities” (p.118).  I find that most Christian women willing serve God, their family and the church; but I wonder if they need to be more selective in where they serve.  I once heard a classmate question his parishioners who state that they cannot serve somewhere because it is not in their gifting.  The other side of the coin would be that often Christians simply fill holes in a ministry.  While I think that we sometimes need to stretch and serve outside of our comfort zones, I also think that most to the time we need to serve within our gifting and allow ministries positions to remain empty until God provides the right person for the job.
     Eric Liddell in Chariots of Fire (1981) explains that he will eventually return to China, but for the time being he wants to concentrate on his running.  "I believe that God made me for a purpose. But He also made me fast, and when I run, I feel His pleasure" (Hudson, 1981).  I find that when I serve within my gifting, I enjoy myself and I feel God’s pleasure. Paul in 1 Corinthians 15:58 encourages us to walk in Christ’s victory over death and “always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (NIV).
Roberts (2007) uses the parable of the talents in Matthew 25 to illustrate God’s pleasure when we work diligently.  “Jesus’ parable is about stewardship--responsible servanthood-- and the story connects stewardship with joy.  The master says to each of the good stewards, ‘Enter into the joy of your master’” (p. 124).  Roberts (2007) maintains that “entering into the joy of his master means [that] the joy of all work is, for the person who does it for the Lord, not just in the work but also in the Lord” (p. 126).   “Knowing that God delights as we grow from strength to strength encourages those in the light to stay the course, enjoying their participation in God’s enjoyment of his cherished creation” (Charry, 2010, p.277)  Finally, our joy in God should compel us to do His work and carry out the great commission.  Indeed, the harvest is plentiful, but we do not have enough workers.  All men are created to be in relationship with God, and we ought to be horrified that hell is not described as annihilation or loss of awareness, but eternal separation from God (Jeremiah, 1992, p. 16).
Joy as a Fruit of the Spirit
Unfortunately, people sometimes want to ‘put on’ the fruits of the spirit instead of grasping that God wants to grow the fruit in our hearts; our hearts and our lives must be transformed by God in order to experience joy.  Peterson (1980/2000) states that joy “is not what we have to acquire in order to experience life in Christ; it is what comes to us when we are walking in the way of faith and obedience” (p. 96).  He grows the fruit of the spirit in our hearts as we walk with Him in obedience and live life here on earth with integrity as we care for others in the name of the Lord. “Theologically, put, obeying divine commands enables us to experience the reverent life as pleasing and reward” (Charry, 2010, p. 252).  Grudem (1999) speaks to this process of sanctification by stating that the “more we grow in likeness to Christ, the more we will have personally experienced the ‘joy’ and ‘peace’ that are part of the fruit of the Holy Spirit” (p. 334).
Fortunately, Christ not only told us to live a life that honored God, He showed us how to live a life that is honoring to God.  “Realizing that one is called to salvation may happen in a startling moment but becoming spiritually well is a journey enabled by Christ’s biography” (Charry, 2010, p. 254).  Dawn (2006) points out that Thomas a Kempis (1380-1471) “realized that sometimes human guides are inadequate, but that God Himself would escort us into whatever knowledge we need to live well.  And God wants to bring us Joy as we discover His best will” (p. 6).  Thankfully, our joy is not contingent on our level of perfection; “Salvation is a slow, therapeutic process because learning to love perfectly is a healing of, not a deliverance from, our nature. It takes time to solidify” (Charry, 2010, p. 262).  In fact, we can experience joy as we attempt to master living in ways that evidence love to self and others (Charry, 2010, p. 262).  
     We are called to become mature followers of Christ who are not “blown here and there by every wind of teaching“(Eph 4:14, NIV).  However, the only way to know Christ’s teachings is to study His word.  Shannon (1999) attests that understanding faith through reason “enhances that inner, radiant beauty of faith and heightens the joy that one already experiences in believing” (p. 183).  To experience joy more fully I must know the Scriptures.  “If we want to understand scripture and to find it doing its proper work in and through us, we must learn to read and understand it …[as] an instrument of new creation in human lives and communities” (Wright, 2011, p. 281, 282).
     I have found that I can only walk in the knowledge of who I am in Christ by focusing my mind on the things of Christ.  Romans 8:6-9 states that

the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God.  However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. (NASB)

     Dawn (2006) echoes these verses in Romans; “If we consciously focus our lives on God’s gracious character, then gradually His love breaks through the fog of our struggles or pride” (p. 229). Joy “is a realizing eschatology: it is the intensification of spiritual maturity in which [joy] expands and deepens as people become spiritually stronger and better able to contribute to their own and the world’s well-being” (Charry, 2010, p. 254).  In fact, Dawn (2006) would argue that “Whatever distracts us from discovering the fullness of God’s Joy can only be repelled by a fuller sense of the all-pervading grace of the Triune God and a sense of how truly we don’t deserve it” (p. 229).

The Joy of Answered Longing
“Lewis described Sehnsucht as the ‘inconsolable longing’ in the human heart for ‘we know not what.’” ("Sehnsucht," 2012).   Kreeft (1989) quotes C.S. Lewis when explaining the Christian experience of desire, “Creatures are not born with desires unless satisfaction for these desires exists...If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world”(p. 254).  Our longing, our desire, leads us to seek God; Pranger in Shannon (1999) states that the “God who is the ultimate object of desire, not only governs the process of the human quest for himself, but he is also involved and present in that process all along” (p. 47).  Chesterton (1908) realized that he was in the wrong place and was meant for a different world.  Upon this realization, he said that his “soul sang for joy, like a bird in spring.”
Kreeft (1989) attests that the experience of sehnsucht is”even more imperious than erotic desire at its height. Faced with choice between the perfect earthly beloved and the fulfillment of Sehnsucht, we choose Sehnsucht; for the object of Sehnsucht is the perfect heavenly beloved, whether we know it or not.” (p. 251).  As Lewis says, “Joy is not a substitute for sex; sex is often a substitute for Joy” (Surprised by Joy, 1955, p.170).  Kreeft (1989)  echoes Lewis’ conclusion  that our longing points to our home being elsewhere; “the arugment here shows that you are a fool if you turn your back on this strong clue, this strong probability that infinite happiness exists and that you are designed to enjoy it” (p. 251).
Ecclesiastes 3:11 states that “He has made everything appropriate in its time. He has also set eternity in their heart” (NASB).  Kreeft (1989) elaborates by stating that “we cry out for eternity because God has put such desire into our hearts.  Our hearts are restless until they rest in God, because they are designed by God to rest in God alone” (p. 259).  We were created to be in relationship with Him, and with our bodily resurrection and the coming of the new Earth “we will be in the presence of God and enjoy…unhindered fellowship with Him” (Grudem, 1999, p. 470).  Revelation 21:3-4 states clearly what we can expect at that time,

the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away. (NASB)

In addition, Revelation 22:4 tells us that in that day we will see His face.  “In the face of God, we will see the fulfillment of all the longing we have ever has to know perfect love, peace, joy, and to know truth and justice, holiness and wisdom, goodness and power, and glory and beauty.” Indeed, Psalm 16:11b states that “in Your presence is fullness of joy; In Your right hand there are pleasures forever” (NASB).  We experience a real, but incomplete joy on earth, and we long for the complete joy that we will feel when we are face to face with God.

Historical Background
Historically the church seems to have taken an eschatological view of joy, where believers may find joy in this life, but true joy will not exist until they are united with God (Beaty, 2010).  Along those same lines, Metz (1974) defines joy as “earthly pleasure in God and his promised kingdom” (p. 10).  Augustine spoke of the need to “restore in us the image God, in which we were naturally created” (Saint Augustin & Schaff, 2004, p. 103). In fact, Augustine taught that joy is only possible when love is healed and people do not “labor…under the illness of disordered love” (Charry, 2010, pp. 254, 267).
The image of God within us was marred by the fall, and only through the redeeming work of Christ can we be restored to our full potentialities as God’s created beings.  Further, “Aquinas insisted that the ability to see and know God depends on the gift of divine grace that makes that sight and knowledge possible” (Charry, 2010, 255-256).  Aquinas knew that we could only be restored because of God’s grace.
The Epicureans believed that joy could be achieved by eliminating senseless fear of things that might be harmful and embrace the things of life that are pleasurable.  Their beliefs were built on the idea that God does not sit in judgment of our behaviors and that death eliminates pain and suffering (Charry, 2010, p. 9).  While the Epicureans thought of happiness as pleasure, they also believed that enjoyable living was only attainable through virtue (Potkay, Summer 2010, p. 525).  Additionally, the Stoics taught that “happiness is the enjoyment of self that comes from the conviction that one is living a principle life of the highest integrity” (Charry, 2010, p. 10).   Moreover, “being virtuous is happiness with living virtuously; it is enjoyment of inner beauty that comes from using oneself well based on directing one’s desires rightly” (Charry, 2010, p. 11).  In fact, the Stoics would argue that happiness was only dependent on virtue, and “that a person was no less happy for being sick or poor, in disgrace with fortune and men’s eyes….Stoics spoke of external goods – such as not being on the rack as ‘indifferents to be preferred’” (Potkay, Summer 2010, p. 525).   Additionally, the Stoics gave us the idea that living consistently with who one really is at the deepest level is happiness (Charry, 2010, p. 16).
Seneca the Younger, a Roman Stoic philosopher, understood “happiness to be the effect of having one’s life flow well as a result of consistent moral living.  The happy person…is not anxious about the future and thus is without ambition because, with virtue intact there is nothing more to strive for” (Charry, 2010, p. 12).  Charry (2010) lays out the first Christian position on happiness by looking at the writing of Lactantius (p. 21).  Lactantius’ belief that people face judgment by God after death helps to explain his eschatological view of happiness; “bliss is the eternal reward for nourishing and exercising the soul well in this life” (Charry, 2010, p. 22).  For the Stoics “happiness is virtue that resides in the soul;” in contrast, Lactantius believed that “We cannot bring about our own happiness…happiness is finally the gift” (Charry, 2010, p. 22).  Christianity in many ways embrace Lactantius’ view of joy being a reward after life because only God can give us joy, but Charry and Wright suggest that our joy exists in this world because the new creation began with the resurrection of Christ.  As believers we are part of this new creation, and joy is found in our awareness of and participation in God’s plan for the redemption of the whole earth.

Charry and God and the Art of Happiness
     Charry offers interesting insights into the concept of joy; however, she uses the term happiness.  Charry sees happiness not as an emotion, but instead the result of living a virtuous life.  She also espouses the idea that we can experience happiness in this life as we move closer to God through the work of the Holy Spirit (Beaty, 2010).  Charry (2010) states that “actualizing ourselves in God and advancing creation for his enjoyment of its flourishing is our perfect end in this life” (p.276).  
     Charry (2010) like C.S. Lewis, began to explore the experience of joy after losing a spouse.  I was struck by the intensity of her first person statement, “My attention turned to happiness when my beloved husband and companion of forty years died an untimely and pointless death” (p. ix).  Her loss and the struggle that ensued pulsed from these words.  However, her next sentence, swimming with academic words, created distance from the intensity of her personal loss.
     The gap between eschatological happiness and temporal happiness needs to be addressed because people experience hardship and grief that sets them off balance, and they wonder whether they can ever be happy again in this life, or whether life amounts to no more than a vale of tears simply to be slogged through somehow in hopes of a heavenly reward. (p.ix)
     As Charry walked through her valley of the shadow of death, simply focusing on her future joy in God’s presence was not enough; doctrine was not enough.  Charry’s (2010) study of the Scriptures led her to conclude that “Scripture intends to draw the reader … toward one goal:  organizing ourselves around life in God that we may enjoy ourselves as we are buoyed by the love, beauty, goodness, and wisdom of God, which hoist us aloft” (p. 250).
Charry (2010) offers a constructive proposal, asherism, which was
inspired by the soteriology of Augustine’s moral psychology…Salvation is the healing of love that one may rest in God.  Asherism works out that healing process in a life of reverent obedience to divine commands that shape character and bring moral-psychological flourishing and enhance societal well-being.  Salvation is an excellent pattern of living that is personally rewarding because it advances god’s intention for creation.  It is a realizing eschatology. (p. xi)
     Charry (2010) states that “Happiness is mastering foolishness and becoming powerfully wise and spiritually strong in the know of loving well, in order that we may heal those who have harmed us emotionally, that we may be strengthened and they healed of illness” (p. 263).  Charry encourages Christians to joyfully embrace Aquinas’s idea that they are instruments of divine providence in order to become “servants of the world’s flourishing and of God’s enjoyment of creation.  Their happiness is in enjoying God and the world as servants.  Enjoying eternal life is doing this excellently and energetically” (Charry, 2010, p. 263).

Can the Study of Theology Engender Joy?
Divinity students might think the question inane, but I find the question of whether the study of theology can engender joy to be relevant.  MacGrath’s (2011) working definition of theology, “a systematic study of the ideas of the Christian faith”, does not produce joy in my heart (p. 102).  However, Wright’s (2008) statements about church history produce the opposite effect;  the story of the church is the story of the ways…God’s future has already burst in upon what, for our forebears, was the present time, leaving us a legacy of…bits of God’s future…which are now already bits of our past” (p. 261).  Indeed, my heart leaps up in joy at the thought that God’s future has burst in on me.
My study of theology has opened my eyes to how I too have embraced many Greek philosophical beliefs that are not from God.  I “think of heaven as by definition nonmaterial and earth by definition as nonspiritual or nonheavenly” (Wright, 2008, p. 251).  Somehow I have allowed two contradictory beliefs to exist in my mind.  I thought that God’s work of creation was good, but I also embraced Platonism, “denying the goodness of creation itself” (Wright, 2008, p. 262).  I did not realize that I had Platonized my understanding of the material world; I thought that in the end times God’s first work of creation would be destroyed because it was not good enough.  I fully expect to experience joy when I can better comprehend Wright’s (2008) assertion that “it is crucial to recapture both the bodily incarnation and resurrection of Jesus and the promise that creation itself will be renewed, liberated from death and decay… and more real, than the present one” (p. 262).  Similarly, I will need some time to get my head around that concept that Jesus already participates in the new creation through His resurrection (Wright, 2011, p. 263).  I thought that the new creation would only occur with His second coming to earth when He would take all believers home to live with Him in paradise, heaven.  In fact, until recently I would have said that the joy of answered longing mentioned above would occur when we were in heaven.  As believers I thought that we no longer belonged here on earth; this mindset allowed me to have a sense of detachment from the world.  “Living between the resurrection of Jesus and the final coming together of all things in heaven and earth means celebrating God’s healing of his world not his abandoning of it” (p. 264).  Joyfully going about His work on earth would seem to include more than just the Great Commission; I may have to rethink my opinion of tree-huggers.

Conclusion
Shakespeare’s Sonnet 116 is thought of as a statement of steadfast love, and yet, best describes the Trinity’s love for His creation.  “Love is not love which alteration finds;” God’s love is constant.  Indeed, Love is constant because He is constant.  I have only to look at myself to see how far I drift from love even with the indwelling of the Holy Spirit.  How much farther would I drift without Him to tether me to Truth?  I have joy in this life because I am created in God’s image and His Son died to pay for my sins and the sins of the whole world. Joy should also abound in my life because I have the Holy Spirit to guide me.  The joy in my life allows me to love others, but only because He first loved me.
Psalm 28:7 proclaims that “The Lord is my strength and my shield, my heart trusts in Him, and He helps me. My heart leaps for joy, and with my song I praise Him” (NIV).  Warriors only need a shield during battle, and believers are engaged in a daily battle for His Kingdom.  I am not here to just raise a family or do therapy with clients; my purpose is to tell others about Christ by the way I live my life and, in God’ timing, by using my words to share what I know to be True. While I am here I experience Joy as I move closer to God through the work of the Holy Spirit as I am being shaped into the image of Christ.   Proverbs 31:25 states that “Strength and dignity are her clothing and she smiles at the future” (NASB).  I pray this verse often.  I want to live my life focused on the joy of who Christ is now in my life, while relishing the truth that my joy will be complete one day when I am in His eternal presence.


References
Balswick, J., & Balswick, J. (2008). Authentic human sexuality: An integrated Christian approach. Downers Grove, IL: InterVarsity Press.
Beaty, K. (2010, December 14). Happiness now! Christianity Today. Retrieved March 17, 2012, from www.christianitytoday.com/ct/2010/december/20.65.html
Bloomquist, L. (July 2007). Subverted by joy: Suffering and joy in Paul's letter to the Philippians. Interpretation: a Journal of Bible and Theology, 270-282.
Charry, E. (2010). God and the art of happiness. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
Chesterton, G.K. (1908). Orthodoxy. Retrieved from Kindle.
Dawn, M. (2006). Joy in divine wisdom. San Francisco: Jossey-Bass.
Grudem, W. (1999). Bible doctrine: essential teachings of the Christian faith. Grand Rapids, Michigan: Zondervan.
Hudson, H. (1981). Chariots of fire [Motion picture]. United States: Warner Home Video.
Jeremiah, D. (1992). Turning toward joy. United States: Victor Press.
Jones, S., & Yarhouse, M. (2000). Homosexuality: The use of scientific research in the church's moral debate. Downers Grove, IL: InterVarsity Press.
Kreeft, P. J. (1989). C.S. Lewis's argument from desire. In M. H. Macdonald & J. B. Knedlik (Eds.), The Riddle of joy (pp. 149-272). Grand Rapids, Michigan: William B.Eerdmans Publishing Company.
McFarland, A. (2005). Stand: Core truths you must know for an unshakable faith. Wheaton, Illinois: Tyndale House Publishers.
McGrath, A. E. (2011). Christian theology: An introduction (5th ed.). Malden, MA: Blackwell Publishing Ltd.
Metz, J. B., & Jossua, J. P. (Eds.). (1974). Theology of joy. New York: Herder and Herder Inc.
Morrice, W. (1985). Joy in the New Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company. (Original work published 1984)
Murphy, N. (2005). Theological resources for integration. In A. Dueck & C. Lee (Eds.), Why psychology needs theology (pp. 28-53). Grand Rapids, MI: Wm. B. Eerdmans Publishing Company.
Penner, C., Penner, J., & Collins, G. (1990). Counseling for sexual disorders. Dallas, Texas: Word Publishing.
Peterson, E. (2000). A long obedience in the same direction (2nd ed.). Downers Grove, IL: InterVaristy Press. (Original work published 1980)
Potkay, A. (Summer 2010). Narrative possibilities of happiness, unhappiness, and joy. Social Research, 77(2), 523-544.
Roberts, R. (2007). Spiritual emotions; A psychology of Christian virtues. Grand Rapids, Michigan: William B. Eerdmans Publishing Company.
Robertson, A. T. (1917). Paul's joy in Christ; Studies in Philippians. New York: Fleming H. Revell Company.
Rosenau, D., & Wilson, M. (2006). Soul virgins: Redefining single sexuality. Grand Rapids, Michigan: Baker Books.
Saint Augustin, & Schaff, P. (2004). St. Augustin Anti-Pelagian writings: Nicene and Post-Nicene fathers of the Christian church part 5. Whitefish, MT: Kessinger Publishing, LLC.
Sehnsucht. (2012). In Wikipedia. Retrieved April 21, 2012, from Wikipedia Web site: en.wikipedia.org/wiki/sehnsucht
Shannon, W. H. (1999). Anselm: The joy of faith. New York: The Crossroad Publishing Company.
Strauss, R. (1984). The joy of knowing God. US: Loizeaux Brothers, Inc.
Swindoll, C. (1992). Laugh again. US: W Publishing Group.
Wright, N. T. (2008). Surprised by hope: Rethinking heaven, the resurrection, and the mission of the church. New York: HarperCollins.

What is a man? What is manhood?

What is a man?  What is manhood?

 I am usually flooded with answers when I ask friends to respond to questions on facebook.  However, when I asked for input about how people would define a man and manhood, I had only a few responses.  This subject of defining what it means to be a man can be intimidating, but I offer my thoughts as a work in progress.

1.         A variety of characteristics come to mind when attempting to define ‘what is a man.’ A man could be defined by his XY chromosomes and appropriate genitalia, but a penis does not a man make.  “ Being a man is more complex than mere anatomy,” (Tragos, 2009, pp. 543-544).   A man should be defined by his love for the Lord, the strength of his convictions, the depth of his character,  and his ability to give and receive love.  As an aside, I want to acknowledge that many of the characteristics that define a Godly man, also define a Godly woman, but for the purpose of this entry I will focus on men.

2.         Manhood requires men to put away childish things and pursue Godly wisdom. 1 Corinthians 13:11  states, “When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things” (NASB).  A man has a teachable heart and embraces wisdom wherever he finds it.  For example, William Deresiewicz found wisdom in Jane Austen’s writings.  Although she is one of the enduring queens of chick lit, Austen’s works removed the scales from Deresiewicz’s eyes about his sense of self importance and his abhorrence of admitting his mistakes.  A workable definition of manhood will have to address the issue of humility. Indeed, “Real men were not afraid to admit that they still had things to learn—even from a woman” ("The Wall Street," 2011).

3.         Men have a sense of humility; they understand that they are fearfully and wonderfully made, but they are also able to acknowledge that all people are created in the image of God.   Murphy (2005) challenges men to “respect that of God in everyone...Listen patiently and seek the truth which other’s opinions may contain…Think it possible that you may be mistaken” (Murphy, 2005, p. 45).  Manhood requires men to respect and honor others even though they may disagree with them.  Humility also coincides with connection; “where there is sincere and open dialogue, God can become a third party shedding light where before there has been darkness or ambiguity” (Shannon, 1999, p. 148).

4.         A real man can be trusted to honor his commitments and to keep his promises. His family and his employer can be assured that his yes means yes and his no means no.   Additionally, Ephesians 4:25  admonishes men to put aside lies and  speak truthfully to one another. In particular he tries to live out the commandment to love his wife as Christ loves the church (Ephesians 5:25).  One man stated this concept quite succinctly when he said,  "stick to  the promises you have made to women, you promised to love them and provide for them, now get your tail to work and do it" (Gallagher & Wood, 2005, p. 149). 

5.         The ability to speak truthfully to one another should flow from the realization that as believers men are members of one body.  Men understand that that manhood requires them to be connect to God and to also maintain emotional and spiritual connections to other men (Lewis, 2007, p. 2). Proverbs 11:13 states, “Where there is no guidance the people fall, but in abundance of counselors there is victory” (NASB).  Men need other men to provide support and guidance.  Pittman in Tragos (2009) states that “all men need other men for acceptance.  It is the acceptance of the other guys, the silent, unquestioning, unchallenged acceptance of shared masculinity that keeps us grounded, that keeps us sane” (p. 547). 

6.         Men have a purpose is life.  Indeed, they need gainful employment.  Circumstances sometimes do not allow a man to hold have a job, but they still must have a sense of purpose.  In order to fulfill their purpose in life, men have to also have a sense of responsibility for self and others.  Sociologist Stephen Clark believes that men are more willing to accept responsibility when“ it is clear to them that the primary responsibility for the well-being of others rests on them…and when they have been trained from an early age by the men in their lives to recognize and assume that responsibility faithfully” (Lewis, 2007, p. 55).  Consequently, another aspect of manhood is training the next generation of men.  Finally, the main purpose of a Christian man should be to carry out the Great Commission.

7.         Men are aware of their emotions and express them in ways the honor self and other.  A man is able to be angry without sinning in his anger (Ephesians 4:26).  Manhood requires men to learn to sit in the internal dissonance created between what they want for self and what they want for other.

8.  A man understands the importance of reconciliation and forgiveness in maintain emotional and relational health. Manhood requires a man to seek out the person offended (Matthew 5:23-24) and as much is it up to them to be at peace with all men (Romans 12:18).   

9. Across time societies and cultures have defined men and manhood in different ways. Today in American society men are struggling to retain important aspects of their masculinity in a more feminized culture (Lewis, 2007, forward).  Faludi in Tragos (2009) contends that the characteristics that defined manhood in the past, such as stoicism, integrity, reliability, the desire to protect and provide, and sacrifice, have been eclipsed by an emphasis on manhood as defined appearance and behavior, such as attractiveness and aggression (p. 552).  I would argue that a man becomes more authentic when he allows Jesus’ example to guide his behavior.  A man should be not be swayed the shifting sands of culture any more than he is by the waves of doctrine.  Men today are supposed to be both strong and sensitive; some see the addition of sensitivity to be a step in the evolution of manhood, while others reject sensitivity.  A quick glance at the beatitudes shows us that Jesus embodied and taught both strength and sensitivity.  

10.  I would posit that a man is able to affirm his partner’s beauty and act to meet her need to be pursued, while at the same time viewing her as his equal.  John Eldedge in Wild at Heart defines masculinity as “inherently strong, adventurous, risk taking and brave” (Gallagher & Wood, 2005p. 147).  Apparently, men can choose between Mr. Rogers or Braveheart styles of masculinity, but perhaps the definition of manhood embraces both of these aspects of manhood.  Perhaps the true measure of a man is his ability to use wisdom in the moment; some moments in life call for “I like you just the way you are” and others call for “They may take our lives, but they’ll never take our freedom!” 

References

Gallagher, S., & Wood, S. (2005). Godly manhood going wild? : Transformations in conservative Protestant masculinity. Sociology of Religion, 66(3), 135-160. Retrieved May 24, 2012, from Ebsco Host Web site: web.ebscohost.com

How Jane Austen taught me to be a man. (2011, May 13). The Wall Street Journal. Retrieved May 25, 2012, from The Wall Street Journal Web site: onlinewsj.com

Lewis, R. (2007). Raising a modern-day knight: A father's role in guiding his son to authentic manhood. Carol Stream, Illinois: Tyndale House Publishers, Inc.

Murphy, N. (2005). Theological resources for integration. In A. Dueck & C. Lee (Eds.), Why psychology needs theology (pp. 28-53). Grand Rapids, MI: Wm. B. Eerdmans Publishing Company.

Shannon, W. H. (1999). Anselm: The joy of faith. New York: The Crossroad Publishing Company.

Tragos, P. (2009). Monster masculinity: Honey, I'll be in the garage reasserting my manhood. Journal of Popular Culture, 42(3), 541-553. Retrieved May 24, 2012, from Ebsco Host Web site: web.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=19&hid+f8f17d16-3eld-46b8-88a3-eb8adf55eedd%40sessionmgr104

Joy and Laughter! Part 1

I spent a delightful day on Saturday teaching the lovely ladies of Calvary Bible Church!  “My heart leaps for joy, and with my song I praise Him!” (Psalm 28:7 NIV)

I have known for awhile now that my spiritual gifting lies in pastoring, shepherding and teaching.  I love working as a marriage and family intern, but I also love to teach!  When I am using my gifts to serve Him, I feel His pleasure!  

I talked to the ladies about the beauty in the Old Testament when the Israelites would erect stone markers to commemorate God’s faithfulness.  In Joshua 4 the Israelites created two stone markers in order to remember God’s help in crossing the Jordan River.  As Christians I think that we too need to erect markers in our minds of God’s faithfulness in our lives. I shared one of my markers of God’s faithfulness in my life with the ladies, and then I encouraged them to erect markers in their minds of God’s faithfulness.

After finishing teaching I went for a walk in the mountains with a new friend.  During our hike, I looked down and a smooth river stone caught my eye, but I kept walking.  After walking a few steps, I turned back, picked up the stone and put it in my pocket as a marker of what God has done for me, where I have been, who I am in Christ and that the Lord is always with me!  Being able to teach and testify about the power of God in my life and the freedom He offers is a desire of my heart; one that I have quietly held for years. “Delight yourself in the LORD; and He will give you the desires of your heart.” Psalm 37:4 NASB

Ladies of Calvary Bible and my dear friends, this is my prayer for you and… me:  “For this reason I bow my knees before the Father, from whom every family in heaven and on earth derives its name, that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen.”    Ephesians 3:14-21 NASB

(c) Daena Longenecker

Joy

      As I pray and study for teaching about joy and laughter in March, I continue to process the meaning of joy.  I am currently studying Proverbs 31:25; "Strength and dignity are her clothing, and she smiles at the future."  NASB.  This image of a godly woman is empowering, and I often pray that my daughters and I will continue to grow in the Lord and smile at the future. Indeed, smiling at the future is possible because God is faithful. Throughout the chaos that life often brings, I am confident that God is with me and that the Holy Spirit is praying for me in groanings too deep for words.   Additionally, markers in my heart remind me of God’s faithfulness when the chaos of life threatens to envelop me.  Strength and dignity can adorn my life as I smile at the future because I know that I will spend eternity with God.