A Balanced Prescription for Self-Worth

A Balanced Prescription for Self-Worth

by | Jul 21, 2019 | Character

 
Self-esteem is a “hot item” these days.  For several decades we have been told that a strong concept of self-worth is absolutely vital for mental health and wellbeing.  As a result, most Western educational systems now focus on the early development of self-esteem above many, if not most, other goals. 

Unfortunately, the unmodified stress on self-esteem from early childhood onward all too often leads to a false sense of accomplishment. As psychotherapist Jennifer Coon-Wallman has written, the purpose of many school programs is simply “to dole out huge heapings of praise, regardless of actual accomplishment.”

Worse yet, in recent years it has become clear that an unbalanced sense of self-esteem invariably leads to the development of self-centeredness and to social problems that result from that flawed view of the world.  As a New York Times article pointed out as far back as 2002:  “Last year alone there were three withering studies of self-esteem released in the United States, all of which had the same central message: people with high self-esteem pose a greater threat to those around them than people with low self-esteem, and feeling bad about yourself is not the cause of our country’s biggest, most expensive social problems.”

It is not that a concept of self-worth is somehow bad, but that self-esteem by itself is not good.  We must be able to balance that concept in order to properly see ourselves in perspective, to properly relate with others, and for society to function properly. 

Interestingly, we see this necessary balance in the Biblical story of the first humans.   The first chapter in the Bible’s first book, Genesis, tells us: “ … God created mankind in his own image, in the image of God he created them” (Genesis 1:26), and this should give us all the fuel we may need for the development of a healthy self-concept.  If we believe what this verse plainly says, we can all rest assured that we are of great worth by virtue of our very nature and that we do not need some kind of fake praise to create an artificial and skewed self-esteem.

On the other hand, the very next chapter of Genesis tells us, with equal clarity: “… dust you are and to dust you will return” (Genesis 2:19).  If knowing that we are the work of the very Creator of the universe is ever a temptation to pride and inordinate self-esteem, this verse quickly puts things in perspective. Knowing that at our very best we are still merely dust that comes and goes like a transient vapor (Psalm 39:5) should prevent us from taking too high a view of ourselves.

In that sense, the story of the creation of humans as recorded in Genesis carries with it a built-in and balanced self-worth prescription that both elevates and restrains our concept of ourselves at the same time.  According to the Bible, both statements – that we are as gods (John 10:34) and that we are as nothing (Galatians 6:3) – are equally true.  Both statements are also equally necessary for individual and social well-being. 

Perhaps some of us need to focus more on one aspect of self-image than on the other, or perhaps we all need to focus on both aspects according to our current state of mind.   When we feel pretty pleased with ourselves or our achievements, it does not hurt to remember that we are still dust, but when we are afflicted by self-doubt and feelings of unworthiness it is always good to remember that we are children of God created for his purposes. 

Simplistic as it may sound, it’s a dual prescription that can prevent arrogance and pride on the one hand and discouragement and depression on the other.  It’s a balanced prescription for the attitude we all need if we are to gain and maintain the kind of self-identity God intends us to have. 

The Story of Ananias: Faith over Fear

The Story of Ananias: Faith over Fear

by | Jul 7, 2019 | Faith, Persecution

​Acts 9 tells the story of the conversion of Saul, one of Christianity’s greatest early enemies, to Paul – one of the faith’s greatest servants.  The chapter not only tells us that Saul was “breathing out murderous threats” against the early disciples, but also that he was hunting them down and commiting them to prison. 

​As Saul neared Damascus, however, intending to find Christians in that city, Acts tells us that the resurrected Jesus appeared to him, commanded him to go into the city and to wait till he was told what he must do. The account says that for three days Saul was blind, and did not eat or drink, but prayed. Saul’s level of repentance was clearly as deep as humanly possible (Acts 9:1-9).

But that’s the story as we know it, from our perspective – in safe hindsight.  Now think about the story from the perspective of Ananias – a Christian living in Damascus who was well aware of the destruction Saul was wreaking on the faith:

“In Damascus there was a disciple named Ananias. The Lord called to him in a vision, ‘Ananias!’ ‘Yes, Lord,’ he answered. The Lord told him, ‘Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. In a vision he has seen a man named Ananias come and place his hands on him to restore his sight’” (Acts 9:10-12). 

It’s difficult to imagine how that instruction really felt to Ananias, but we get a glimpse of his reaction in his reply:

“‘Lord,’ Ananias answered, ‘I have heard many reports about this man and all the harm he has done to your holy people in Jerusalem. And he has come here with authority from the chief priests to arrest all who call on your name.’ But the Lord said to Ananias, ‘Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel’” (Acts 9:13-15).

I think we have to put this in modern terms to even begin to understand the situation. Suppose you were a Jew living in hiding in World War II Europe, and God told you to go meet one of the highest ranking officers of the SS or the Gestapo.  Imagine you lived in Soviet Russia, or today in North Korea, where Christians are routinely executed, and were told to go help the head of the secret police responsible for eliminating Christians.  But look at Ananias’ response:

“Then Ananias went to the house and entered it. Placing his hands on Saul, he said, ‘Brother Saul, the Lord – Jesus, who appeared to you on the road as you were coming here – has sent me so that you may see again and be filled with the Holy Spirit.’ Immediately, something like scales fell from Saul’s eyes, and he could see again. He got up and was baptized” (Acts 9:17-18).

We read over those last few words telling us that Saul “got up and … was baptized,” but imagine Ananias’ feelings waiting to see exactly what Saul would do once his sight was restored. Was this just a trap?  What would Saul do next?  The obedience and faith that Ananias demonstrated in going to Saul and helping to restore his sight were incredible, to say the least. It was an act of faith and bravery equivalent to helping a lion out of a trap. And notice one more detail about the way in which Ananias did this.  It may seem like a small detail until you think it through, but the extent of Ananias’ faith was such that the man not only obeyed God’s instruction, but also fully accepted his enemy by addressing him with the words “Brother Saul.”  The level of Ananias’ faith is seen again toward the end of Acts 9 which records that after his conversion Saul returned to Jerusalem, and that:

“When he came to Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple” (vs. 26).  Ananias not only accepted God’s word in faith while it was still unclear what Saul’s intentions were, but also he accepted Saul as a brother.

Ananias is one of the many individuals who, although not mentioned by name in the great “Faith Hall of Fame” found in Hebrews 11, can nevertheless be included in the “all these” mentioned in verse 39 – the many others who are  worthy of inclusion in that honor roll of faith.