False God #2: Comfort and Personal Happiness虚假上帝# 2 :舒适性和个人幸福
Written by Mark Van Steenwyk : June 1, 2006写的马克范steenwyk : 2006年6月1日
Yesterday I talked about how we place our desire for an end to suffering above our worship of God.昨天我谈到了我们如何的地方,我们的愿望,为结束上述的痛苦,我们崇拜上帝。 Today, I want to talk briefly about a more common false God in America: the two-headed God known as “comfort and happiness.”今天,我要简单地谈一谈一个更常见的虚假上帝在美利坚合众国:两个为首的神称为“舒适和幸福” 。
One of the things that we Americans have inherited from our enlightenment fathers and mothers is a strong sense of individualism (I’ll talk about individualism more at a future date).其中一件事,我们美国人都继承了从我们的启示父亲和母亲是一种强烈的责任感,是对个人主义的(我将谈论的个人主义更在以后的一个日期) 。 This can be seen in our constitution, which secures teh right of the individual–the good of the many can never limit the good of the one.这可以看出我们的宪法,确保个人的权利-好很多,可从来没有限制好一个。 And each individual is free to pursue their own good as best as they see fit (within certain limits, of course).和每一个人的自由,追求自己的好,最好在他们认为适当时(在某些限制,当然) 。
This sort of thinking is largely beneficial.这种思想在很大程度上是有益的。 However, this easily translates into a subordination of all social constructs or groups to the best interests of the individual.不过,这很容易转化为从属的所有社会建构或团体的最佳利益,个人。 This is what consumerism basically is–the individual becomes not only protected, but sovereign–and is free to exercise his/her will in ways that maximize their own comfort and hapiness.这是什么消费,基本上是-个人,不仅成为保护,但主权和自由是行使他/她会的方式,最大限度地他们自己的舒适和hapiness 。 All groups and social constructs become subordinated to individual’s desire for comfort and hapiness.所有群体和社会建构成为服从于个人的愿望,舒适和hapiness 。
And it is in this way that the church becomes a vehicle for personal self-care, self-healing, and self-enlightenment.这是在这样的教会成为一个车辆为个人的自我照顾,自我愈合,自我启示。 Church helps the individual to connect with God–and for what purpose?教会有利于个人的连接与上帝和目的是什么? To promote comfort and happiness.以促进舒适和幸福。 Therapeutic Theism is the offspring of the marriage between religion and individualism.治疗有神论,是后代的婚姻之间的宗教和个人主义。 Modern spirituality may seem more healthy than traditional religion, but at least “religion” understood that we all must submit to something greater than ourselves in order to find meaning.现代灵性,似乎更健康比传统的宗教,但至少“宗教”的理解是我们所有人都必须服从的东西大于自己,以便找到的意义。 Spirituality is a fluid, personalized thing–personalized like the desktop on our computers or the settings on our cell phones.灵性是一个流体,个性化的东西-个性化桌面一样,在我们的电脑上,或设置对我们的手机。 Spirituality today is the subordination of God to something we believe to be a higher good–our own hapiness.灵性今天是服从上帝的东西,我们相信,以一个较高的好我们自己的hapiness 。 This can be seen in literature like the Prayer of Jabez, the Purpose-Driven Life, and anything (and everything) that flows forth from the mouth of Joel Olsteen.这可以看出,在文学一样,祷告老板,其目的驱动的生活,和任何(一切)表示,流动,提出了从口的Joel olsteen 。
for further reading .为进一步读。 . 。 . 。
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I dig where you’re going with this, Mark…I think that you have a prophetic message for our culture in these last two posts. i挖遇到这种情况,马克… …我认为你有先知的讯息,我们的文化在这最后的两个职位。 And even though I think I agree with you, let me ‘push back’ on something that you haven’t said–in the true tradition of ‘pushing back.’即使我想我同意你的意见,让我'推回'的东西你不说,在真正的传统的'推回。
We must be careful that we don’t simply embrace the opposites of your named gods–these would be sacrifice and suffering.我们必须小心,我们不只是拥抱的对立统一您命名为神,这些将是牺牲和痛苦。 While sacrifice and suffering are hardly ‘American Idols’ they can become idols for those who are searching for spiritual meaning and worth.而牺牲和痛苦是难以'美国偶像' ,他们可以成为偶像,对于那些谁正在寻找精神的意义和价值。 They are not a necessary motif by which to see all of life in the same manner that it is not necessarily bad to be comfortable, happy or reduce personal suffering.他们不是一个必要的Motif所看到的所有生活在相同的方式,它不一定是坏的要舒适,快乐或减少个人痛苦。
So the remaining question is what do we focus on?因此,剩下的问题是什么,我们的重点? We often judge others on whether or not they are too focused on being happy or too comfortable or even too focused on suffering (like some monastics)…so what remains to focus on that is not in danger of becoming an idol?我们常常对其他法官不管他们是否过于集中于高兴或太舒适,甚至过于集中于痛苦(如一些monastics ) … …那么,仍然把重点放在这不是有可能成为一个偶像?
Totally agree.完全同意。 Doing the opposite isn’t good–especially with the suffering issue.相反,这样做是不好的,尤其是在与痛苦的问题。 We shouldn’t ignore suffering nor yearn for it.我们不应忽视的痛苦,也不向往。
I did a series a while back called “discipleship in America” that was similar and I found that talking about the problem AND the solution in the same post was too much.我做了A系列的同时,回到所谓的“门徒在美国”这是类似的,我发现,谈论的问题及解决方案,在同一职位是太多。 I’m hoping to offer how we can adequately be “communities of resistance” to these false gods in the future.我希望提供我们如何能够充分“社区性” ,以这些虚假神,在未来的。