We fantasize a lot. From grandiose Hollywood productions of “[Insert name]: The Most Kick-Ass Person Who Ever Lived” to microsecond-long vacations from reality to a world we make in our own minds. A world where we get a little more appreciation for the day-to-day things we do. A world where things go our way.
But does fantasizing bring glory to God? There seems to be a fundamental mutual exclusivity between the two. Someone might say, “Yes! I dream about doing great things for God!” I’m not talking about godly ambitions for the future. Fantasizing is the best present manifestation of our present desires we can muster when our desires aren’t met in reality. Someone might still say, “I can fantasize about my present desire for God to be glorified being manifested in the present.” But let’s be honest. (1) How many of our fantasies are about God getting all the glory? (2) Paul says, “So, whether you eat or drink, or whatever you do, do all to the glory of God.” (1 Cor. 10:31) So, if God is glorified in the most menial tasks of life, there is no need for fantasy, because our desire for God to be glorified is met in our desiring that he be glorified in everything in reality. He is really glorified in the lowliest and most insignificant daily tasks. Breathing. Blinking. Eating. To him. His glory is real, not fantastical.
The point is that our fantasies are our “quiet-times” devoted to ourselves. They are prayers that our wills would be done, whether God likes it or not, in reality to some degree as it is in our crooked hearts. In fantasies the world goes to the greatest lengths to satisfy our will for our own glory; in reality, we all we need to do is “set [our] minds on the things that are above [where Christ is, sitting at the right hand of God]” (Col. 3:2,[1b]), because the promise is that the glory of Christ is real and those thoughts will be shown to be real on the last day, for “when Christ, who is [our] life appears, then [we] also will appear with him in glory.” (3:4) Our fantasies will never appear in glory; to set our minds on Christ is not to fantasize, for it is to set our minds on the true one (Titus 1:2), who is the only glorious one (Rom. 11:36), is to know His fantasy, which is reality (Rom. 11:33-36; 1 Cor. 2:11-16).
To close, we know that God knows our thoughts (even our fantasies; “Even before a word is on my tongue, behold, O LORD, you know it altogether.” Psalm 139:4), but the question we need to ask ourselves is: “Do we know God in our thoughts? Or do we only know ourselves?” Do we finish the Psalm as David does, praying, “Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting.” (139:23-24)? When we “be” (as Zuber puts it), do we “be” in God’s world under the covenant of Grace, or do we “be” with one foot in reality and one foot in a fantastical world where we are the hero? Where we deserving. Where we have rights. Where we are the creators. Do we have a place we’ve created where we can escape to and say with the Trainman, “Here, I make the rules. Here, I’m God.”
I suppose this issue depends on your definition of "fantasy." You seem to assume that the word necessarily has selfish connotation ("The point is that our fantasies are our “quiet-times” devoted to ourselves. They are prayers that our wills would be done, whether God likes it or not, in reality to some degree as it is in our crooked hearts.").
ReplyDeleteNow, I certainly don't want to say that much of what we term "fantasy" isn't selfish. It most certainly is. However, my question (and it's just a question) is, "Why must the term have those selfish connotations?" You write:
"Fantasizing is the best present manifestation of our present desires we can muster when our desires aren’t met in reality."
I think an argument could be made that some (not all) fantasizing is a wishing/longing/imagining for something better. And at times, this "better" could be better because it is more in line with God's expressed will.
Additionally, I don't think I see a necessary connection between imagining/wishing things were different and rejecting the truth that God is glorified in all things. For instance, a man who has been unjustly incarcerated may indeed "fantasize" about living as a free man, but this doesn't necessarily (in my off-the-cuff opinion) mean he is neglecting to give God glory in His present situation, recognizing that He is sovereign over all. Or someone with cancer isn't necessarily rejecting God's benevolent rule if he imagines what it will be like to be cancer-free once again.
What do you think?
- Matt
Bro absolutely!!
ReplyDeleteAll of these things come down to semantics. So, as you've noted, in this post, my working definition for fantasy is "the best present manifestation of our present desires we can muster when our desires aren’t met in reality." If we want to throw "wishing/longing" in there, surely the post would change. In fact, it would be a completely different post. It would be a reiteration of what Piper does! So, I am relegating the word to a pretty narrow semantic range, but I wouldn't fight for that to be its normative use. There is probably a better word.
I think the examples you used serve my point well. A man unjustly incarcerated - Paul!! He sets his mind on things that are above and rejoices in the fellowship in the gospel he shares with his churches. That's not to say it's wrong to long to be free, but it is to say that whatever the longing, God does not put people in prison arbitrarily (Acts 16:15-34)!! Same with disease (2 Cor. 12:7-10).
Now, for a biblical counseling moment. Does that mean we have to go around telling the unjustly accused and suffering that they need to stop sinning and get over wishing they didn't have pain?? Heaven help us, I hope not. But what we can do is get a more sober bearing of our sinfulness and realize that even in our holiest moments, we are deeply iniquitous, and twist even the greatest righteousness that God works in and through us. Our progressive sanctification never plumbs the depths of our depravity (1 Tim. 1:15-16).
The takeaway from this is that we don't have to get caught up fighting for ground in the "is this a sin?"/"is that a sin?" debate, because whether an innocent prisoner desires to be free or not, he is sinful in his desiring because he is a sinner. That should invoke us to pray, give, show grace, visit, etc. etc., but whether or not his desire is justified by his circumstances, he still needs to check whether or not it is a selfish desire, which it always, to some degree, will be. Circumstances aren't sinful - hearts are sinful. But I'm not saying anything new. Just saying, an innocent prisoner or sick person must ask, "The thing I long for - why do I long for it, and what do I do with that desire?"
So these are just some of my off-the-cuff thoughts as well. Thanks so much for commenting! I have a post I've been wanting to write but haven't had the time to that I'd like to send your way to see if it's huiothesian material!!