I will post some reflections soon because I'm supposed to be leading a discussion on this essay soon. I really like some of it, but I have some big problems with other bits. If you have any thoughts on the essay I'd be glad to hear them. In fact it would also be useful if anyone has any thoughts on leading a discussion on something other than a bible passage. I've never really done that before.
1. The Highest Virtue
Not unselfishness or self-denial, but love.
Problem: negative rather than positive. Suggests it doesn't matter what the result is, just the nature of the action. Self-denial seems to be an end in itself.
NT thinks the outcome is important, and promises joy as reward for self-denial.
2. Three kinds of reward
2.1 Mercenary reward
rewards where there is 'no natural connexion with the things you do to earn it'
2.2 Proper reward 1: 'the activity itself in consummation'
e.g. marriage is the proper reward for a lover, victory for a general.
The reward is connected to the activity directly, and the reason for doing the activity.
2.3 Proper reward 2: Reward is connected to the activity, but may not be desired when doing the activity
e.g. Schoolboy learning Greek grammar, works for the sake of grades, but may hope for proper reward of enjoying Greek poetry even though he is not capable of even desiring it.
The desire for the proper reward, and even the partial experience of it, creeps in gradually.
Christian in relation to heaven is in similar position to schoolboy. Only by obeying (as law) can we slowly begin to desire the ultimate reward which is the proper reward and find 'the first reward of our obedience in our increasing power to desire the ultimate reward'.
Schoolboy while studying Greek grammar will occasionally neglect study to read Shelley:
'the desire which Greek is really going to gratify already exists in him and is attached to objects which seem to him quite unconnected'
Similarly 'if we are made for heaven, the desire for our proper place will be already in us, but not yet attached to the true object, and will even appear as the rival of that object'. The difference with the schoolboy being that 'any other good on which our desire fixes must be in some degree fallacious, must bear at best only a symbolical relation to what will truly satisfy'.
3. The dissatisfaction of seeking gratification in other things than heaven
3.1 Why it is not talked about
We don't like talking about 'this desire for our far-off country' because it is something we have never actually experienced.
3.2 Good things in creation 'image' the reality
All those moments, or things such as books and music, where we think to find beauty are only conduits 'through' which beauty comes - it is not 'in' them. They are 'good images of what we really desire'. If we trust to them they are idols and break our hearts because they are not the thing itself.
3.3 Promise of modern philosophies of progress
Modern philosophies of progress, want to keep us looking for 'the good of man' on earth. They set about persuading you by:
1. Saying Earth can be made into heaven;
2. Explaining that the fortunate event is in the future (because they know it has not been experienced);
3. Using rhetoric to hide the fact that even if all they promised happened you would still be dissatisfied.
3.4 Apologetic use of this dissatisfaction
Doesn't prove that there we will find the something that actually satisfies, but indicates that it does exist and some will experience it.
4. Nature of Scripture's account of heaven
Scripture points us to where the true object of our desires is.
Scripture is still symbolic as it must be intelligible to us who haven't experienced it.
Scriptural imagery has authority.
The fact that not all the imagery is immediately appealing is to be expected if it is objective.
The bits that we don't like straight away conceal something which we don't yet know.
5. Different heads of Scriptures promises
Scripture's promises come under five heads:
1. being with Christ
2. being like Christ
3. that we have 'glory'
4. that we shall feast
5. that we shall have official positions (e.g. of rule)
God will be our ultimate bliss but the other images are added because 'any conception of being with Christ which most of us can now form will be not very much symbolical than the other promises'. This is because as Christ is divine he 'is more than a Person' and so any human conceptions of personal love will be insufficient.
6. The head of promise that we shall have glory
Prominent in the NT even though it has little appeal to 'moderns'.
Suggests two ideas:
1. fame
2. Luminosity
7. Glory as fame
Not fame conferred by other people, but 'appreciation' by God. Desire for fame is often corrupted by us but it can be pure.
Accepting this 'well done' requires being childlike. Pride is what prevents us seeking it. 'Perfect humility dispenses with modesty. If God is satisfied with the work, the work may be satisfied with itself'.
What God thinks of us is more important than what we think of him.
By following through on Scriptural promise which at first was puzzling and repellent we have found the connection between our unsatisfied desires and the scriptural promises.
Part of what makes transitory imperfect experiences of beauty unsatisfactory is that we have not been personally recognised. They seem to carry a message which is not for us.
This promise that we can be known by God, also contains a warning that it is possible to be left outside, and ignored by God.
8. Glory as luminosity
We want more than to see beauty, we want to be 'united with the beauty we see, to pass into it, to bathe in it, to become part of it.'
This is not like being absorbed into nature. Nature is mortal and just an image. We pass beyond and through Nature to what she reflects.
9. Life before glory
At the moment we have the self-denial before the joy, so what is the point in thinking about the joy?
It makes us realise the nature of the destiny of other people around us. We are interacting daily with 'immortal horrors or everlasting splendours'. This does not prevent merriment, but means that we must take each other seriously.
In particular if he is a Christian neighbour he has Christ ('the glorifier and the glorified') in him.
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