This one comes from Melanchthon’s Apology of the Augsburg Confession, Article IV, 164A, 172B, ht SMZ:
“[I]f we had to believe that after our renewal we must become acceptable not by faith on account of Christ but on account of our keeping of the law, our conscience would never find rest. Instead, it would be driven to despair. For the law always accuses since we never satisfy the law… For who loves or fears God enough? Who endures patiently the afflictions imposed by God? Who does not often doubt whether human affairs are ruled by the counsel of God? Who does not often doubt whether one is heard by God? Who is not often angry that the wicked enjoy a better lot than the pious and that the godly are oppressed by the wicked? Who is not often enraged by the judgment of God when he seems to abandon us? How many live up to their calling? How many love their neighbor as themselves? Who is not incited by concupiscence? About these sins the psalms says [Ps. 32:6], ‘Therefore let all who are the saints offer prayer to you.’ Here he says that the saints pray for the forgiveness of sins.’ … Only faith brings [peace to consciences] – faith which is confident that on account of Christ the high priest we have a gracious God… Faith justifies in this way: that it simultaneously makes alive, that is, it cheers and consoles consciences and produces eternal life and joy in the heart.”
We’ve posted at length on Carol Tavris and Elliot Aronson’s Mistakes Were Made (but not by me), a book which brilliantly details the far-reaching consequences of self-justification and cuts toward the heart of the human condition.
Perpetrators are motivated to reduce their moral culpability; victims are motivated to maximize their moral blamelessness. Depending on which side of the wall we are on, we systematically distort our memories and account of the event to produce the maximum consonance between what happened and how we see ourselves… The relatively small number of people who cannot or will not reduce dissonance this way pay a large psychological price in guilt, anguish, anxiety, nightmares, and sleepless nights. The pain of living with horrors they have committed, but cannot morally accept, would be searing, which is why most people will reach for any justification available to assuage the dissonance.
The unendurability of such a price generally leads people to rationalize one way or another to conform events to a pre-existing picture we have of ourselves. Such dissonance can be eased by delusion, “moral acceptance” – basically, anything goes – but the Christian message enters into that dissonance, formulates it. “I do not do what I want to do, but I do the very thing I hate”; “simul iustus et peccator, saint and sinner at once”. Christians are so often described as self-righteous not least because our religion’s self-helpy, aspirational form may encourage us to distort things still-more to maximize consonance between “what happened” and our newly-inflated picture of ourselves, between the ideal of linear sanctification and the empirical evidence of recidivism. The only message which can speak effectively to the all-pervasive problem of justification is the assurance that what happened has been forgiven and is now of no consequence, and how we see ourselves was delusory to begin with.
The first time I suspected there might really be something between me and the woman who would become my wife was when she made an off-hand reference to one of my favorite movies. It was a relatively obscure film, and not one that usually came up in conversation. Huh, I thought, that’s interesting. My confidence was shaken a few days later when she mentioned having recently attended a certain music festival, which will remain nameless. Let’s just say my appreciation for The Grateful Dead and their ilk had yet to blossom.
I’m embarrassed to admit this. Not just that I had…
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In line with this weekend’s FOMO breakout session, here’s one of the illustrations we looked to, from the most recent season of Portlandia. We looked at the “fear of missing out” as a reaction based primarily in resentment, resentment pointed either at the past or at the future. The fruit of FOMO, then: regret about the lives we never lived, and anxiety about the ones ahead/not ahead. This video certainly falls in the anxiety category, as Kirsten Dunst finds herself haunted by confusion–befuddled at every corner by the distinction between right from wrong.
Before we get going, the Houston Conference is almost here!! While we never turn anyone away–last minute walk-ins more than welcome–we need to know by Monday morning (10/13) if you are planning/hoping to dine with us. You can either pre-register on the site (through Tuesday at midnight), or send us an email at email@example.com so we can reserve you a plate. The food is going to be delicious!
1. First off, this is both incredibly fascinating and incredibly sad. Perhaps you’ve heard of The Downtown Project, a “start-up city” in Las Vegas founded and pioneered by Tony Hsieh, the guy behind…
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I meant to have this post up first thing in the morning. What happened? An email here, a phone call there–the trailer for the new P.T. Anderson film (with Joaquin Phoenix channeling Dennis Wilson!) isn’t going to watch itself–and here we are, late-afternoon. The feeling is not a good one. It sounds so silly on paper, and indeed, if you subscribe to anything like a hierarchy of suffering, few things seem more trivial than procrastination, so much so that to write about it inspires, well, more procrastination.
I once heard procrastination described as the battle between Want and Should, one where…
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This Ray Rice saga doesn’t seem to be going anywhere and it just keeps getting more interesting. Just yesterday (Friday September 19th) ESPN’s Outside the Lines released a report of the long, detailed timeline of events from the original incident right up until Roger Goodell’s press conference yesterday. It’s a fascinating account of the NFL’s behind-the-scenes PR spin machine, complete with new revelations (Ravens’ coach John Harbaugh wanted to release Ray Rice back in the spring?) and some of the thought process behind the original 2 game suspension.
It’s this last aspect of the story that I find to be most…
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1. Part and parcel of the juvenilization we touched on earlier this week is the phenomenon UPenn bioethicist Ezekiel Emanuel (best name ever?!) describes as “the American immortal”, that not-so-peculiar species that devotes so much of its time/energy to prolonging life that it kills them (often before they die). Surprise surprise–underneath the aversion to growing up may lurk a denial of human limitation which is ultimately a denial of death. In the latest bit of watercooler bait from The Atlantic, “Why I Hope To Die at 75″, Emanuel challenges the notion of “compression of morbidity”, the widespread presumption that the…
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Back in May I read an article in the Atlantic Monthly that rocked me. “The Confidence Gap” addressed the gaping hole of women in top leadership positions. I read it expecting the usual issues: poor math scores, smaller salaries, always feeling behind everyone else. And certainly, this article provided plenty of those sad and disappointing assessments.
As a woman, some of the information was also incredibly helpful. We do not take chances the way men do. We underestimate ourselves. Culture’s need to shape us into “good girls” does permanent damage when it comes to necessary risk taking. But the thing that bothered…
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If you’re like me (and I hope you’re not), then the name Joan Rivers meant little more to you than “that horribly plastic old woman who can’t think of anything better to do than provide red carpet snark for E!”. Which is why, as news of her passing spread last week (having occurred during a “minor elective procedure”) it seemed at best trivial and at worst ironic, especially in light of other recent celebrity comic deaths.
And then I saw this video, from April 1967…
… and I had the following thoughts:
1. Joan Rivers used to look like a human being!
2. Wow. She’s really…
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Someways into the Frenchman’s third volume, his masterful forays into the life of the mind sound a distinctly practical, as well as Lutheran, note. The sentence structure takes some getting used to (occurrence of the word ‘which’ in English language, a probably corollary of overwrought syntax, has almost halved since the time of Moncrieff’s translation, though not without a promising recent resurgence), but the sentiment is timeless. The narrator recalls trying to write more and for other good habits, but his desired behavior eluded him still-more when he tried to exercise self-control:
If only I had been able to start writing! But…
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Perhaps not quite as salacious as Tillich fans or foes might infer from the title, but here, one of our ‘top three’ favorite heretics (Bultmann and Kuyper – just kidding), contributes this gem on justification from his Systematic Theology:
Justification in the objective sense is the eternal act of God by which he accepts as not estranged those who are indeed estranged from him by guilt and the act by which he takes them into unity with him which is manifest in the New Being of Christ. Justification literally means “making just,” namely, making man that which he essentially is and from which he is estranged. If used in this sense, the word would be identical with Sanctification. But the Pauline doctrine of Justification by grace through faith has given the word a meaning which makes it the opposite pole of Sanctification. It is an act of God which is in no way dependent on man, an act in which he accepts him who is unacceptable. In the paradoxical formula, simul peccator, simul justus, which is the core of the Lutheran revolution, the in-spite-of character is decisive for the whole Christian message as the salvation from despair about one’s guilt. It is actually the only way to overcome the anxiety of guilt; it enables man to look away from himself and his state of estrangement and self-destruction to the justifying act of God. He who looks at himself and tries to measure his relation to God by his achievements increases his estrangement and the anxiety of guilt and despair.