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When We Must Walk Alone
The necessity of solitude in the context of walking is a matter that warrants consideration.
It is preferable to seek solace and protection in the Lord.
It is more prudent to place one's trust in princes. (Psalm 118:8–9)
Solitude was not a conscious choice.
It is evident that the subject is experiencing a sense of disillusionment, having anticipated a greater number of companions in their current situation. In situations where assistance is required, individuals are often confronted with numerous inquiries. The trials are characterised by a state of perpetual conflict, where the skies are filled with arrows, and the protagonist is left in a state of desolation and darkness. Where did they go?
This path, devoid of companionship, is one well-trodden by time.
It is evident that a significant proportion of the devout have previously traversed this path. Moses into the wilderness. Daniel's entry into the lion's den is a paradigm of risk-taking behaviour. It is evident that David will be confronted by a colossal entity. Elijah's challenge to Ahab. Jeremiah into a pit. The prophecy is to be given by Micaiah. Samuel's role in admonishing a king. Esther is required to submit her request. John the Baptist was subsequently imprisoned. Paul to stand trial. Stephen to his stoning. John to his island. It is evident that saints have been made to stand, and often stand alone. And there is no comparison to be made between our Lord and his manner of travelling to the cross.
Many individuals engaged in ministerial roles are acquainted with this route. The rapid dissolution of relationships within the ecclesiastical community has been observed to be a significant cause of emotional distress. The church door is revolving. The perpetual flux of members can be challenging to navigate, and there is often a tendency to internalise this dynamic. The interplay of emotions such as grief, anger, and self-pity is a common occurrence in the aftermath of significant losses. The question posed is whether there are individuals who genuinely demonstrate steadfast love and faithfulness. (Proverbs 20:6). The psalmist cries out in lamentation, "Save, O Lord, for the godly one is gone; for the faithful have vanished from among the children of man" (Psalm 12:1). The strength of our resolve is on the verge of dissolution. The question must therefore be posed: how long can this situation be sustained?
The life of a man of God can be one of solitude. This phenomenon manifests not at all times, but rather during pivotal moments. This phenomenon is frequently attributed to divine intervention. It is evident that he divests his subordinates of even their most loyal allies during pivotal moments. Those who have accompanied us throughout innumerable battles are unable to accompany us to that place. The day will come when God will demonstrate His sufficiency once more. The notion of reliance on human beings is humbled so that the individual devoted to God may repose completely on his Rock and Redeemer. Paul illustrates this point by means of the following example:
At the time of my inaugural defence, I found myself bereft of support, with no one present to offer assistance or moral support. It is to be hoped that this will not be held against them. Nevertheless, the Lord provided support and fortitude. . . Consequently, the subject was extricated from the jaws of the lion. (2 Timothy 4:16–17)
In the midst of adversity, when lions prowl and companions falter in their farewells, the Lord's presence is a constant and reassuring presence. It is evident that the lion's mouth is closed.
Enfeebling Friendship
The notion that God is engaged in a divine intervention to address the loneliness experienced by the individual is posited. The recommendation is to place one's trust in the divine. It is evident that the divine entity is instilling fortitude in the individual. God is teaching you. The divine is effecting a transformation in the human subject. The caterpillar must enter the dark place where none can follow to reemerge as something higher.
Charles Spurgeon, an expert on this subject, refers to the divine actions during such periods as the discipline of desertion. The concept of divine intervention manifesting through human vulnerability, such as the vicissitudes of human relationships and the inevitable ebb and flow of emotions, is a recurring theme in religious discourse. The sails upon which we had come to depend were no longer operational.
The question thus arises as to what God is doing. It is evident that the instructor is imparting invaluable lessons that are of paramount importance and which, as Spurgeon cautions, should not be consigned to oblivion.
Cast your mind back to that moment of courage, and, now that you are in the company of a number of friends, consider whether your trust in God is as uncomplicated as it was then. It is incumbent upon the individual to demonstrate, through their actions, their ability to persevere in the face of adversity, unencumbered by the need for external validation or support. The discipline of desertion ought not to have been lost upon you; you ought to be all the stronger for having been compelled to walk alone. The absence of the ability to engage in solitary combat, a capability that was previously possessed, has resulted in a diminution of the value of the companionship of one's peers. The question is posed of whether the subject has now become dependent, in a slavish manner, on an arm of flesh. Should that be the case, it would be advisable to engage in self-reproach by reflecting upon bygone days of greater courage.
Friendship has the potential to engender a state of enervation if the individual permits it to do so. The concept of brotherhood should be invigorating and spiritually uplifting, yet if we allow our faith-based resilience to diminish, if the calluses of our courage are lost, and if our unwavering trust in God becomes contingent on the support of our peers, our strength will stagnate and wither.
God Is Our Strength
This reflection is elegantly encapsulated in the words of Psalm 118: This may be the final song Jesus performed before his gruesome and solitary crucifixion.
It is preferable to seek solace and protection in the Lord.
It is more prudent to place one's trust in a higher power than in human beings.
It is preferable to seek solace and protection in the Lord.
It is more prudent to place one's trust in princes. (Psalm 118:8–9)
It is evident that men can be trustworthy and princes can be commendable, yet the superiority of our Lord is unassailable. He is our fortress and our strength. He is characterised by his tirelessness, unwavering strength, and unwavering determination. However, this is often overlooked. The prince has made significant contributions to our community. Consequently, the Lord reproves all fleshly aid and leaves humanity only the omnipotent arm of God.
It is imperative to ascertain whether the subject is acquainted with the aforementioned solitary road. The question is whether the action is currently being undertaken. It is imperative to learn from the past. Rest, trust, and wait on God.
It is a welcome change to witness a resurgence of the traditional gesture of holding up our arms in a gesture of defiance and resistance. The presence of Jonathan is a source of great comfort. It is advisable to have a companion when one falls, as they can assist in lifting the person up; however, this is not possible during these circumstances. It is important to note that periods of testing, pruning and forging are often the most fruitful. In this setting, he is responsible for the training and preparation of soldiers. In this capacity, he refines and enhances the quality of our service. In this passage, the author reveals his all-sufficiency.
No Service For Jesus Is Small
The assertion that the service rendered in honour of Jesus is of negligible significance is demonstrably fallacious.
The majority of individuals spend the majority of their lifetimes engaged in relatively unremarkable activities. It is possible that a number of pivotal, defining moments will be encountered during the course of a lifetime. However, in the vast majority of cases, the events described above do not occur. The majority of the population spends their time commuting, studying, parenting, working, washing dishes, mowing the lawn, or paying bills.
The question therefore arises as to whether such actions are viewed favourably by a divine entity. The question must therefore be posed: does the mundane matter to him?
In recent times, whilst observing a cinematic production concerning the first human to walk on the Moon, it became evident that routine and unremarkable terrestrial activities assume greater significance in extraterrestrial environments. The act of eating is a universal human activity; however, in a zero-gravity environment where food appears to levitate, it becomes a novel and intriguing undertaking. The experience of traversing the Earth is often consigned to oblivion; however, an act of such magnitude as to set foot upon the lunar surface is considered to be an act of timeless significance. Should a screw be discovered in the home environment, this would be of little consequence. However, should such an object be found in a space capsule, the significance would be far more pronounced. The context of an ordinary activity has the capacity to greatly increase its perceived significance.
An early three-verse story in Mark's Gospel demonstrates that a seemingly ordinary act can assume great significance when performed in response to the benevolence and for the glory of Jesus.
Immediately after the synagogue service concluded, Jesus proceeded to the home of Simon and Andrew, accompanied by James and John. Simon's mother-in-law was indisposed with a fever, and he was immediately informed of this fact. He then proceeded to take her hand and raise her up, at which point the fever left her. Thereafter, she began to serve them. (Mark 1:29–31)
The concept of 'Ordinary Service, Person, and Place' is of particular interest in this context.
In verse 31, the word for "serve" is translated as "attend", "care for", "assist", and "wait on". It is reasonable to hypothesise that Simon's mother-in-law is responsible for tasks such as the procurement of bread, the replenishment of beverages, the removal of crumbs, and the disposal of dishes. The quality of her service is unremarkable. Her actions do not constitute the creation of a masterpiece with the intention of honouring Jesus, nor the construction of a cathedral for his veneration, nor the composition of a piece to be performed by a two-hundred-member choir. It is evident that the service provided by the aforementioned individual is of a standard that is less than exceptional. The subject is a typical person. Indeed, the woman is not even named in the story, and instead she is identified through her relationship with her famous son-in-law, Simon. Furthermore, she is performing her humble service in a modest town: the fishing village of Capernaum, which had perhaps fifteen hundred residents.
Consequently, her service for Jesus cannot be regarded as an extraordinary effort on the part of a famous person in a famous place. The subject of this discourse is not the Sistine Chapel ceiling by Michelangelo, the Mass in B Minor by Bach, or a sermon by Charles Spurgeon. The scene is unremarkable: a woman of unknown name, in an unknown place, placing bread on a table.
Notwithstanding, the subject is referenced in the Bible. "She began to serve them." Mark considers her service to be a worthwhile inclusion. Despite the passage of two millennia, the narrative continues to resonate. The significance of this factor is of paramount importance. Why? In order to comprehend the implications of this text for the purposes of our own service to others, it is necessary to consider the following two aspects.
This doctrine is derived from the benevolence of Jesus.
The actions undertaken by individuals, even those of a seemingly mundane and unremarkable nature, assume significance when contemplated in the context of the actions of Jesus Christ and the significance of his actions for humanity. It is noteworthy that, within the narrative of Simon's mother-in-law, Jesus assumes an active role in instigating the events that unfold. He then departs from the synagogue in the company of his disciples. He is received by Simon and Andrew in their house. He then proceeds to approach the mother of his spouse. He takes her hand in his. He then lifts her up. The narrative does not disclose whether the subject has any religious affiliation, including whether she believes in Jesus or speaks a single word. The narrative suggests that the fever leaves her and she begins to serve. It is evident that her actions are not motivated by an attempt to gain Jesus's attention or favour. It is reasonable to conclude that Jesus does not engage in the process of selecting his healers through an elaborate system of auditions. However, it must be noted that the aforementioned individual has already provided her with a state of wellbeing. It is submitted that a response to the benevolence of Jesus merits inclusion in Holy Scripture. The quotidian nature of her professional endeavours is of consequence.
This phenomenon is also applicable to us. The sentiment that "We love because he first loved us" (1 John 4:19) encapsulates this profound love that God has for humanity. It is argued that a meal prepared for a neighbour, a patient interaction with a child, or a kind word to a discouraged colleague can serve as an echo of Jesus's full provision, perfect patience, and infinite kindness. When individuals love and serve others because they have already received infinitely more from God, the deed, however simple and mundane it may appear, becomes of great significance. This assertion is one that is both liberating and inspiring, as it instils a sense of hope in those who hear it. This phenomenon serves to revitalise the monotonous days that have become characterised by a certain lack of dynamism, infusing them with a renewed sense of importance and relevance. This suggests that the world is replete with opportunities for us to act in ways that will have a lasting impact.
This text is dedicated to the glory of Jesus Christ.
The motivation behind the mother-in-law's decision to serve Jesus remains undisclosed. However, by reading the story in its immediate context, it becomes evident why Mark (the Gospel writer) included it. The preceding account of Jesus expelling an unclean spirit in the synagogue at Capernaum underscores Jesus's authority in matters of teaching and exorcism (Mark 1:21–28). The verses that follow offer a concise overview of Jesus's additional activities, thereby demonstrating the breadth of his authority that extends beyond a single exorcism or healing (verses 32–34). His authority extends to all aspects of spiritual and disease-related domains.
Within the context of the narrative, the primary theme of the story concerning Simon's mother-in-law is Jesus's authority over her illness. The efficacy of the treatment is immediately apparent, as the fever dissipates instantaneously. The efficacy of the treatment is further evidenced by the comprehensive nature of the healing, which not only addresses the fever but also the weakness that commonly ensues from illness. The fundamental evidence substantiating both the healing's immediacy and its completeness is documented in verse 31: "She began to serve them." The service she performs is modest and unassuming, yet it is of immense significance. This is the primary piece of evidence presented in this section to support the argument for the authority of Jesus.
This phenomenon is also applicable to us: It is posited that even the most diminutive and unassuming actions have the capacity to manifest the grandeur of Christ. As stated in 1 Corinthians 10:31, "So, whether you eat or drink, or whatever you do, do all to the glory of God." When individuals engage in ordinary actions with the intention of demonstrating the grandeur of an extraordinary deity, these actions are said to undergo a significant augmentation in their perceived significance. These elements are said to be in alignment with the fundamental purpose of the universe, as outlined in Romans 11:36.
The following communication is intended to convey positive news.
It is posited that an ordinary deed, done in response to Jesus's goodness and for Jesus's glory, matters enormously. It is important to note that this technique can be practised at the present moment. Select any of the numerous quotidian tasks that lie before you: vacuuming the carpet, driving a child to soccer practice, fixing a faucet, completing a spreadsheet. The following two phrases should now be appended: The phrases "from Jesus's goodness" and "for Jesus's glory" are employed to express the sentiment that actions are undertaken for the benefit of Jesus and to further his reputation. Should the initial phrase be perceived with sufficient intensity, it has been demonstrated that this can engender feelings of cheerfulness, eagerness, generosity, and humility in the execution of one's task. Should the second phrase be intended, it has the capacity to imbue one's endeavours with nobility, vitality, and purpose, thereby endowing them with direction and consequence.
Jesus calls his followers to lives of humble, ordinary, deeply significant service, from his goodness and for his glory. The quotidian matters.
What Is Weak To Shame The Strong
In the city of Bethlehem, God selected that which is weak to humiliate that which is strong.
During the Christmas season, the concepts of incarnation and revelation are closely intertwined. The concept of God becoming incarnate is a fundamental tenet of Christianity, and it is through this act that God bestows upon humanity the knowledge of Himself. In Bethlehem, the immortal Creator of all is manifest in a mortal creature. The Lord manifests himself in all his works, yet it is in the incarnation that we perceive the nature and perfection of the one true God with utmost clarity and beauty (Heb. 1:1–4).
It is evident that the Incarnation transcends the confines of Christmas. The narrative commences in the womb of Mary, unfolds throughout the entirety of Jesus' earthly existence, and culminates at the crucifixion and the empty tomb. Despite his ascension to heaven, Jesus continues to embody his divine and human nature simultaneously. This is evidenced by the fact that he did not relinquish his human form when he was elevated to the right hand of the Father in heaven. Indeed, it is a matter of historical fact that the Lord Jesus will remain human for all eternity. This is the foundation of our hope, as expressed in 1 John 3:2 which states, "We shall be like him, for we shall see him as he is in his glorious presence." It is argued that he is the sole human being who has ever existed who can truly be considered to be human. Jesus is regarded as our brother in perpetuity.
Nevertheless, the Christmas season is particularly apt for contemplating the Incarnation, for the birth of Jesus signifies God's own entry into the world—a transition from obscurity to transparency, from invisibility to visibility, and from silence to speech. The crying of the infant is accompanied by the promise of divine presence, embodied by the concept of Immanuel, a term denoting the notion of God's steadfast commitment to humanity. This commitment is symbolised by the speechless newborn, a poignant representation of the silent yet profound presence of God's Word within our midst.
The question thus arises as to the nature of this phenomenon. The question therefore arises as to what is meant by the assertion that God became an infant. The claim is so absurd – yet so splendid – that even with the best of intentions, our attempts to understand it are doomed to failure.
One potential pitfall that must be navigated with caution is the reverse process of humanising God by anthropomorphising Him. We hypothesise that he is similar to us. The Swiss theologian Karl Barth is credited with coining the phrase "the humanity of God". However, his intention was not to suggest a version of the Christmas gospel that brings heaven to earth in the wrong manner, but rather to emphasise the divinity of Jesus Christ. Projecting onto God whatever we think is best about us humans is not the correct interpretation of the phrase.
However, if incarnation is defined as a revelatory process, it can be argued that the role of the individual is to receive divine knowledge about the divine, rather than to impart information about the divine. It is not possible to speak on God's behalf, as he has not yet introduced himself. It is evident that the subject's discourse, irrespective of context, invariably pertains to the figure of Jesus Christ, as elucidated in the Gospel of John (1:1-18). The act of turning the page to Bethlehem is imbued with profound significance, as it marks the moment when the Lord's voice resonates with sufficient intensity to be perceived by all nations and peoples.
This is the rationale behind the inclusion of the Magi in our celebration of the Nativity, despite the fact that their presence is documented not on the night of the birth, but rather at a subsequent juncture when Jesus was a toddler (Matt. 2:16). The Magi are regarded as representing the Gentiles. The coming of all nations to the Lord of Israel is anticipated, with the expectation that they will bow down and pay homage to the one God and Creator of all (Zech. 8:20–23). The question is posed as to whether the concept of God is exclusive to the Jewish community. It is pertinent to consider whether the deity in question is not also the God of the Gentiles. Indeed, the concept of universalism is also applicable to the Gentiles, as it is asserted in Romans 3:29–30 that "there is no distinction between Jew and Gentile, since all are equal before God."
A further erroneous course of action is to sentimentalise Christmas. It must be acknowledged that this outcome is almost inevitable, given the presence of the mother and baby at its core. However, awareness of the temptation can be maintained. The rationale underlying this recommendation is as follows: The central tenet of Christianity is that Jesus Christ was born to die for the sins of humanity. In this respect, he is distinct from the rest of humanity, irrespective of the brevity or suffering entailed in our individual lifetimes. The Lord was destined for crucifixion, for the anguish of the Passion and the blood-soaked tears of Gethsemane. It is evident that he was destined to face abandonment, denial and betrayal from his companions. Regardless of any other comments that may be made regarding this individual – whether laudatory or disparaging – it is imperative to bear in mind this particular aspect.
Ultimately, while the virtue of humility is rightly recognised during the Christmas period, the question remains: what is the precise definition of the term 'God's humility'? The quality of humility is associated with a sense of lowliness, a trait that is not attributed to the divine. Instead, he assumes a humble position for the benefit of humanity. It is erroneous to assert that God is weak; rather, he assumes our weakness to grant us his strength. The humility of Bethlehem is not imposed upon God, as if it were indicative of an inability or absence.
The humility displayed during the Christmas period can be defined as the willingness of God, in his infinite love for sinners, to assume a human form, regardless of worldly appearances and consequences. In this sense, the well-known verse from Hebrews 12:2, which states that Jesus scorned the shame of the cross, can be applied to the manger. From the standpoint of the powerful, a weakling is regarded as nothing if not shameful. However, the Lord disregards the infamy of the high and mighty to associate himself with the low and weak.
As Paul writes, "God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God" (1 Cor. 1:27–29, ESV). In this passage, Paul employs the term "foolishness" to describe the Cross (vv. 18–25), yet the insights derived from this passage can be applied to Christmas as well.
For this reason, it is worthwhile to consider other aspects of the scene, beyond the immediate focus on Joseph, Mary and the shepherds, particularly those elements that may not be immediately apparent upon an initial observation of a baby boy situated among farm animals. In particular, the attributes of God, as defined by theologians, such as omnipotence and omniscience, are relevant here. These characteristics are indicative of the divine nature, serving to distinguish the Creator from its creation. This phenomenon is particularly salient in the case of the subject, as it could not be said to apply to any other individual or entity.
The Christmas season serves to accentuate the attributes of God in a manner that is both beautiful and unexpected. For instance, consider the concept of humility. It is not unexpected that a baby exhibits signs of weakness. All newborns are utterly dependent on their mothers for life and sustenance. It is therefore surprising to discover what the gospel adds to this: namely, the child in Mary's arms is one and the same as the God who created her and who still sustains her in existence. The nursing babe is synonymous with the entity which, according to Colossians 1:17, is responsible for maintaining the cohesion of all things. This entity, as outlined in John 1:3, is the primary cause of the existence of all that has been created.
It is only a deity with omnipotent capabilities (cf. Matt. 19:26) that could assume a human form as an infant. The traditional hymn, therefore, is accurate in its assertion, "Jesus, Lord, at thy birth!" For God’s “power is made perfect in weakness” (2 Cor. 12:9). When observing the Nativity, it is imperative to employ double vision in order to fully comprehend the scene. It is evident that the universe is exhibiting signs of weakness; however, it is equally important to acknowledge the immense power that has been identified as the driving force behind the cosmos.
Furthermore, the concept of God's transcendence must be considered. It has been argued that children sometimes imagine a physical deity who lives in the sky but leaves for a while to come to earth. This can be compared to the way a president might leave the capitol to go abroad for a time, then return to the heavens, resuming a throne left temporarily empty.
Transcendence is defined as the absolute distinction between the divine and the created, thereby signifying the absence of constraints that are commonly accepted as inherent limitations. The notion of God's transcendence is exemplified during the Christmas period, as the divine entity assumes our human form while maintaining its divinity. As the Church fathers liked to put it, in becoming human, the Lord assumed what he was not while remaining what he was. The assertion that Jesus is both divine and human is not supported by the evidence. The character in question does not conform to the conventional tropes of a hybrid or a divine being, such as Hercules or the semi-divine character of Maui in the Disney franchise. The subject is both fully divine and fully human, embodying the dualistic nature of both the divine and the human. However, it is noteworthy that the subject is a single entity, devoid of any division or fragmentation.
This ability is attributed to the transcendence of human limitations. The concept of absolute transcendence suggests that, in principle, the entity in question can be immanent or nearly so. The former is contingent upon the latter. As Saint Augustine asserts, God is "more inward than my most inward part and higher than the highest element within me." If the aforementioned individual were to be subject to limitations of any kind, it would follow that he would be unable to fulfil the roles of Saviour, brother, Lord, friend, judge and pardoner.
Christmas thus reveals God to be wholly distinct from the deities of other nations, transcending the realms of myth and legend, and idols of every kind. It is only the God who is without equal (Isa. 45:5) who can become one of us without ceasing to be himself—without leaving heaven vacant. The Lord who is seated on the throne also slumbers in Bethlehem. This is the enigma of the Incarnation.
The final attribute to be considered is wisdom. Wisdom is another word for God's knowledge, or omniscience. It is asserted that God possesses complete understanding of all things. He is a teacher, yet he is not a student. The scope of his knowledge and power is unlimited, and he is devoid of all deficiencies.
This knowledge is not akin to that of a computer or an AI chatbot, with its inherent errors and hallucinations. It is erroneous to conflate the concept of God with that of ChatGPT, which is capable of providing every possible answer to every conceivable question. His knowledge is his wisdom, and his wisdom comprehends far more than a flawless record on trivia night.
The concept of wisdom, as referenced in the Bible, can be likened to the proficiency of an artist, which is manifested not solely in cognitive faculties but also in the realm of praxis, strategy, and intentions. This suggests that God consistently acts in accordance with moral principles, in a manner that is appropriate to the situation, and for a justifiable purpose. Consequently, his actions are regarded as virtuous, as he is seen to act with righteousness without exception.
Furthermore, it must be noted that he is also an accomplished actor. The presence of God's wisdom is exemplified by the movement in the symphony that elevates it to the status of a masterpiece, the turn in the plot that momentarily suspends the flow of the narrative, and the unexpected move that, upon reflection, is revealed to be the only possible course of action. The relevance of the piece to the present moment is striking, and its pertinence to the current needs of the nation is evident. In hindsight, its significance becomes apparent, although it could not have been foreseen in advance. This is exemplified by the father running to embrace the prodigal (Luke 15:20), the Samaritan stopping to help the man by the side of the road (10:33-34), and Mary's assumption that the risen Lord was a gardener (John 20:15).
It is evident that God's wisdom is personified by Christ himself, who was born in Bethlehem to a virgin from Nazareth. It is Mary, the final figure in a sequence of remarkable matriarchs, extending from Sarah and Rachel to Ruth and Hannah. The subject is Joseph, who, like his namesake, relocated his family to Egypt in order to ensure their safety. It is evident that Herod, another Pharaoh, is intent on preserving his tyranny from the threat posed by Hebrew boys. The scene is of angels and animals, fellow creatures from the opening chapter of Genesis, who greet the birth of their Creator in a stable. It is the shepherds who express their astonishment at the proclamation that the long-awaited royal shepherd of Israel has finally arrived.
The artist's oeuvre is replete with such themes, and it is through this medium that the artist's profound wisdom is revealed. The meticulous arrangement of the details is noteworthy. It is evident that all elements of the narrative were meticulously orchestrated to culminate in this particular outcome. It is evident that, upon observing this phenomenon, it is inevitable that a sense of astonishment and profound admiration for the divine will be experienced. The Lord is to be praised for His greatness (Ps. 145:3). He has demonstrated a profound sense of empathy and solidarity with his people in their time of need. In the presence of the "multitude of the heavenly host" (Luke 2:13, ESV), it can be concluded that the only remaining action is that of worship.
You Become What You Read
Eustace Clarence Scrubb was a case in point. At the inception of The Voyage of the Dawn Treader, the reader swiftly ascertains that the character in question is a fastidious and conceited individual who harbours an aversion to authority and is deficient in imagination. At the midway point of the narrative, the protagonist, Eustace, undergoes a metamorphosis into a dragon, serving as an external manifestation of his internal psychological state. The question that needs to be addressed is how a boy can be so thoroughly and inherently draconian in his nature, and yet be the object of hatred on the part of others. In part, Lewis attributes this to the fact that "Eustace had read none of the right books" (463).
Really? The functionality of this system is yet to be elucidated. Lewis was acutely aware, as all wise individuals invariably are, of the profound impact that reading exerts on character formation.
Those who have been avid readers for a significant duration often fail to fully comprehend the profound impact authors have had on their lives. It is often observed that this phenomenon is most readily explicable through the medium of discourse with an individual who does not possess a strong literary tradition in their background, that is to say, an individual with poor reading habits. Whilst it is evident that the individual in question is possessed of considerable goodness and sound judgement, it must be noted that his perspective is constrained by a rather limited worldview. The prevailing sentiment is one of suffocation. (An Experiment in Criticism, 140)
To summarise, the theory posits that an individual's characteristics are influenced by the content they consume. The adage "You are what you eat" encapsulates the notion that one's dietary choices significantly influence their physical and health outcomes. This assertion may also be applied to the subject's reading intake. As with the plate, the page has a shaping effect on the reader. If we conceptualise literary consumption as a form of sustenance, analogous to the daily intake of meals, and literary articles as occasional refreshments, then the habitual assimilation of these cultural elements over an extended period, spanning years or even decades, can profoundly influence an individual's character development.
The question therefore arises as to how reading habits contribute to the shaping of an individual's personality.
Whom You Hang With
Firstly, it must be acknowledged that although reading is often a solitary activity, it does not occur in isolation. The act of opening a book engenders a direct encounter with the author. The book is fundamentally a technology of conversation; it fosters the meeting of minds across time and space. The written word serves as an effective medium for capturing the essence of the author, and when read, it evokes a sense of their presence. "It is evident that the manner in which writers employ language serves as an effective medium through which they reveal aspects of their innermost selves, including their psychological inclinations, habitual tendencies, intellectual capacities, and personal biases. . . . Writing can thus be considered as a form of communication, with the writer's self-expression and the act of sharing ideas and thoughts with an audience being of particular significance (The Elements of Style, 97–98). In essence, reading functions as a form of interaction with an author.
This insight enables us to draw upon the pervasive biblical principle that one's social circle exerts a significant influence on one's identity formation. The imprint of companions is a significant factor in the formation of identity. The habitual association with individuals of a morally reprehensible character has been demonstrated to have a detrimental effect on the development of sound moral principles (1 Corinthians 15:33). Conversely, when godly individuals convene, their benevolence and virtuous deeds disseminate in a manner analogous to a beneficial contagion (Hebrews 10:24–25).
It is evident that proverbs are a valuable source of wisdom, particularly with regard to the transformative power of companions. The act of associating with wise individuals has been shown to result in the acquisition of wisdom, while associating with fools has been demonstrated to engender folly (Proverbs 13:20). Furthermore, Jesus asserts that adherents of a teacher, that is to say, those who emulate his mode of existence and accept his pronouncements, will ultimately become similar to him, whether in a positive or a negative sense (Luke 6:40). This constitutes the fundamental principle of reading. As Mortimer Adler elucidates in his seminal work How to Read a Book, reading constitutes a form of learning from an absent teacher (16).
It is evident that if our companions and educators have a profound influence on us, and if, in every literary work, an author provides us with such guidance, it is unsurprising that books possess the capacity to influence us in such a significant manner. They have the ability to shape us into individuals who resemble Eustace or Lewis. However, the mechanism by which this enchantment operates remains to be elucidated. The question that is posed here is how the individual becomes the sum total of that which they have read. The literature we consume exerts a dual influence on our cognitive processes. These factors have been demonstrated to influence human motivation and perception.
The following is a list of desiderata with regard to the condition of the books:
At the commencement of The Inferno, Dante enters the circuit of hell in which adulterers undergo the repercussions of their transgressions. Just as they were subject to erratic movements in life, in death they are subjected to a hellish cyclone that whirls and whips them about. During a brief respite from the storm, the pilgrim Dante encounters Francesca and Paolo. The narrative recounts the tale of "love," an irresistible passion that overcame them, propelling them into an illicit affair and ultimately resulting in their untimely demise. Dante poses the question to Francesca as to the cause of their mutual passion. It has been revealed that the illicit affair between the pair was initiated by the reading of a specific book.
Francesca and Paolo immersed themselves in the literature of chivalry, which extols the virtues of adultery. On one occasion, the pair found themselves alone and reading the tale of Lancelot and Guinevere. The narrative of the story proved to be so captivating that they felt compelled to emulate the actions of the protagonists. It is evident that the subjects of this study were engrossed in their carnal desires, which ultimately led to their subsequent demise and subsequent placement in a state of damnation, as depicted in Dante's Inferno. In the final scene, Francesca laments, "A pander was that author, and his book!" (Inferno, 5.137).
Dante here issues a stark warning that literary works have the capacity to shape human desires. The prevailing societal narrative dictates the desires that are to be pursued. The power of words is such that they can make almost anything appear attractive and thus desirable. The impact of stories and poetry is particularly significant due to their capacity to engage the imagination, which, as the faculty of discerning meaning, plays a pivotal role in shaping our conceptions of what merits pursuit. This phenomenon has been observed in numerous literary works, including those by Francesca and Paolo, as well as Anna Karenina and Madame Bovary, to name a few. The subjects of this study were found to have been influenced by a diet of stories which promoted adultery; the subjects had been transformed into the very thing they had been reading about. It is imperative that the reader be aware of the following: The contemporary genre of smut or erotica has been shown to have a similar effect — and the same end.
The act of reading has been demonstrated to exert a significant influence on human desires. It is possible to teach an individual to desire in a positive or a negative manner; however, it should be noted that such a state of affairs is not impartial. In a manner akin to living companions, authors serve as mediators of desire; yet, they possess a particularly potent form of magic, that of the written word. Through this medium, they extend an invitation to readers, encouraging them to immerse themselves in their experiences, to engage with their worlds, to inhabit their characters, and to engage with their worldviews. The assertion that books cultivate human character is predicated on the premise that books instruct desires.
Books Frame Reality
Within the realm of literary excellence, Don Quixote occupies a preeminent position. Miguel Cervantes's mad knight and his stalwart sidekick are widely regarded as two of the most beloved characters in literary history. In this expansive narrative, Cervantes explores a seminal theme: the impact of literature on character development.
The novel commences with Don Quixote, a respectable gentleman who becomes accustomed to the consumption of literature pertaining to chivalry. He read extensively, to the extent that he eventually experienced a decline in cognitive function, attributed to a combination of inadequate sleep and excessive reading (21). Cervantes makes it clear that Don Quixote is not mad in the sense of being insane; he's mad in that he sees reality exclusively through the lens of fantasy books.
This phenomenon is exemplified by the widely publicised wind turbine incident. Shortly after setting out in pursuit of adventure with his servant Sancho Panza, Don Quixote encounters a line of windmills. However, as the adventurer's perception is influenced by his preconceived notions and experiences, shaped by his reading material, he is unable to recognise the true nature of the windmills, as they appear to him as representations of his own cognitive constructs. Instead, they loom large before him as sinister behemoths, ready to be vanquished. Consequently, the valiant knight pledges to confront them in "fierce and unequal combat" (58).
Sancho Panza, who had not read any chivalric literature, attempts to persuade Don Quixote that mere windmills appear before them; however, the impassioned knight is unable to disengage from the influence of his literary works. Don Quixote posits that the other party is evidently uninformed with regard to matters of adventure (58). In response, the knight prompts his steed, deploys his lance, and advances towards one of the windmills, precisely as a sudden gust catches the sail. Consequently, the lance becomes ensnared in the fabric, propelling both knight and steed through the air. Both protagonists are visibly affected, and Sancho's subsequent retort, "Didn't I tell you?", serves as a reminder of his earlier actions.
Cervantes's point is clear: books have the power to frame our reality. This is evident in the humor and the tangled wreck of horse and man that is present in the text. The words that Don Quixote read, he saw. This is the madness that pervades the novel. However, it should be noted that this form of madness is not unique to him, and it may not be considered particularly extreme in its nature. It is evident that books have a profound impact on individuals, manifesting in a universally shared manner. Leland Ryken elucidates,
The narratives we adopt for our own edification have the capacity to define our collective identity. It is a commonly held view amongst narrative scholars that the stories to which an individual is exposed have a profound impact on their identity. However, it is equally important to acknowledge the reciprocal relationship between the reader and the text; that is to say, the reader also becomes a product of the stories they read. It is evident that narratives have the capacity to reflect individual identity and exert a transformative influence on that identity. This assertion likewise pertains to societies and nations. The utilisation of stories as a primary medium for the codification, preservation, and transmission of beliefs and values among groups is a fundamental aspect of social and cultural practice. As stated in Recovering the Lost Art of Reading (71).
The act of reading a book engenders a direct interaction between the reader and the author. It is an inevitable consequence of the act of authorship that a series of presuppositions concerning humanity, the world and the divine are invoked prior to the physical inscription of the text upon the page. The assertion that they are never neutral is supported by the observation that they "do more than present human experiences; they interpret them" (Recovering the Lost Art, 59). It is an irrefutable fact that, over time, the diet of books we consume and the companionship of their authors have the power to effect a change in our perception of the world. These phenomena have the capacity to constrain or amplify our perspective, thereby impacting our ability to perceive and interpret the world around us. These elements possess the capacity to undergo a transformation in their physical state, either warping or straightening, draining or filling, and altering their chromaticity or desaturating their hues.
As with Eustace, if one is unable to conceptualise a dragon, one will be unable to engage in combat with one. It is imperative to recognise the consumption of evil, which manifests in the form of enemies who perpetrate acts of violence against infants, castrate children, and engage in the trafficking of souls. It is imperative to recognise that one must not take up arms against one's own draconic inclinations. The world is perceived as one in which all foes of goodness and truth have been eradicated.
In a manner reminiscent of Don Quixote, should one be unable to refrain from conjuring up images of giants, one's resolve to continue fighting will be severely tested. It is inevitable that issues of prudence will be approached with a sense of absoluteness, as if they were matters of black and white. It is evident that you will engage in armed conflict with your fellow brothers and sisters who share the Christian faith. It is to be expected that, in situations involving challenging family members, the most appropriate response may be considered to be one of a combative nature.
The habitual furniture of the mind, as posited by the present author, is constituted by books. These phenomena are theorised to influence perception of reality.
Befriend Good Books
How do books shape us? The influence of these individuals is such that they are able to shape our perceptions by placing us in close proximity to their authors. These authors, whether male or female, play a pivotal role in shaping our cultural expectations and worldviews. They are individuals who hold a particular perspective on the world and who, by their very nature, are never neutral. The pages of their books offer a portal through which we may observe and partake in their experiences. We engage with them. Alan Jacobs offers a concise summary of the impact: As posited by How to Think (63), the habitual engagement with individuals invariably leads to the adoption of their worldview, encompassing both ideologies and practices.
It is imperative to exercise caution when perusing literature on this subject. It is imperative to nurture one's imagination, as this is a fundamental aspect of human development. It is important to avoid overwhelming one's passions. It is imperative to pay close attention to one's dietary intake. The significance of single meals is less pronounced than habitual trends. The consumption of a Twinkie (a term used to describe a type of cake) on an occasional basis is not detrimental to one's health; however, the excessive consumption of such items as a regular part of one's diet can have a detrimental effect on one's health. The selection of appropriate literature is contingent upon maturity, discernment, and judicious counsel. The selection of companions is a matter of paramount importance, as it can influence the outcome of life or death (Proverbs 12:26). So choose wisely. It is recommended that one cultivates a positive relationship with literature. It is imperative to avoid the pitfalls of superficial knowledge by ensuring that one does not become a Scrubb by reading the wrong books. Instead, it is advisable to "stay close to good men and become one" (Don Quixote, 667).