Okay, since it's been a long, long time since I posted anything on this book study, I've decided to start back at the beginning. After putting the book aside for quite some time, I decided there was more to be gleaned from finishing it. But here on the blog, I'm starting back with chapter one, hoping it might be helpful to me and to others to make some basic observations (bringing Willard out of the clouds and hopefully putting some of his ideas in laymen's terms)...
In looking at what I've hi-lighted, the first thing I saw as being important to reiterate is what Willard expresses as "the blasphemous idea that everything that happens in this world is caused by God (HG 18)." Not to delve deeply into what could quickly become a Calvinist/Armenian debate, there is a point at which a believer must realize that though nothing in life can escape God's control, yet not all things are DIRECTLY caused by God. If you look at the classic story of Job, I think this fact is fairly clearly evidenced.
God ALLOWED Job to suffer, but God was not the CAUSE of this suffering. In fact, contrary to what Job's friends believed, Job's suffering was not even a result of Job's own sin. There are times that we must recognize that God is not to be blamed for certain events in our lives, though He retains control of both our lives and the situations which effect them. I think parenthood might give us the easiest approach toward grasping this idea.
As a parent, my actions assist in bringing my child into existence (and facilitate its continuance). There are times that I directly intervene in my child's life, even cause what seems like suffering to my child as a means of discipline or protection. There are other times when my child suffers by his or her own hand, reaping the consequences of his own sin or poor choices. At times I may have the opportunity to step in to stop my child from experiencing the consequence, but I choose to ALLOW this peril to befall him or her, knowing that as James says in scripture, "the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing."
This may seem like a tangential conversation, but it is essential that the believer understand that God is not to be blamed in suffering, which Paul tells us is the NORMAL existence for the Christian. Actually, I would venture to say that to be devoid of trials and suffering is to be devoid of Christ himself. In fact, what Dillard speaks about as "The normal human life God intended for us: God’s indwelling his people through personal presence and fellowship (HG 18)" has everything to do with trial and will involve its fair share of pain.
Willard laments (and I do with him), that far too often "Our relationship with God is treated as no more than a mere arrangement or understanding that Jesus and his Father have about us (HG 22)." I know I am guilty of thinking that way from time to time. With this attitude, we relegate God to an adopted philosophy, in turn not only missing out on the fellowship we could experience with Him, but also starving ourselves of what both Willard and scripture refer to as the "daily bread" of "personal communion and communication with God (HG 23)."
Out of the midst of trial and suffering so common in the Christian faith comes the instinctual desire to reach out to God Himself as the source of our comfort, relief, and REST. We cannot reach out to a mere god who is the central figure of our life philosophy. He is no more than the one on whom we can cast blame when events turn against us. Besides this, continually treating God in this non-relational manner will lead us "to abandon faith in our ability to hear from God," an action that Willard declares "is to abandon the reality of a personal relationship with God" entirely (HG 26).
Blasphemy of this sort is far more dangerous than blatant disbelief. Buy into the idea that communication with God is simply something that happened in the Old Testament and therefore no longer relevant in our day and age, and you have effectively ripped the very heart out of your own spiritual life. Perhaps as dangerous, though, is approaching communication with God as a means of determining every direction for your own life. Willard bluntly states: "Extreme pre-occupation with knowing God’s will for me only indicates my overconcern for myself (HG 28)."
Our goal then is not only to recognize that God has the power and desire to communicate with us as His creation regularly and intimately, but it is also to recognize that God desires much more than to provide a daily dictation of directions for our lives. Even more, it is not until we take the focus off of our selves and dedicate our full attention to God's greater purpose that we can fully accept the suffering that has been granted to us on behalf of Christ. This is what God wishes to communicate to all who long to have the normal life He intended - His indwelling of His creation on a daily basis, providing for every need, fulfilling every created purpose in human life.
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