Page 12 - EMCAPP-Journal No. 17
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In other words, culture and pleasure ori- Frankfurt (2005) articulates a core issue in
ent their lived experience. In 2 Corinthians our social milieu that reinforces our orien-
chapters 3 through 5, Paul is encouraging tation to Horizon 1:
these maturing Christians by contextua- The realms of advertising and public rela-
lizing Horizons 1 through 3. Paul frames tions, and the nowadays closely related
Horizon 2, a communal life, using the term realm of politics, are replete with instances
“we”, and “boasting” in one another as of [distortion] so unmitigated that they can
they serve as “ambassadors” for God. Paul serve among the most indisputable and
recons with Horizon 1 noting the “wasting classic paradigms of the concept [of distor-
away” of self, and being “afflicted, carrying tion].
in the body”. Yet Paul frames Horizon 1 and And in these realms there are exquisite-
2 within Horizon 3, “as we look not to the ly sophisticated craftsmen who – with the
things that are seen”, “for the love of Christ help of advanced and demanding techno-
controls us”. One key verse holds all three logy of market research, of public opinion
Horizons in tension: “For if we are beside polling, of psychological testing, and so for-
ourselves, it is for God; if we are in our right th – dedicate themselves tirelessly to get-
mind, it is for you” (2 Cor. 5:13). Redempti- ting every word and image they produce
ve historical living requires the interwoven exactly right. (p. 22-23)
tension of Horizons 1 through 3, and this
can help us with moment-to-moment loss, Western culture is saturated with attempts
grief, and joy. to make us believe Horizon 1 (our self) is
Critically, Horizon 3 includes a right per- to be perpetually satisfied. Crawford (2015)
spective of both, creation and fall in the refers to these sophisticated crafts persons
Bible’s redemptive story arc. The purpose as “Choice Architects”, tirelessly extorting
of our lives, and the enjoyment of fresh our attention, and manipulating what we
dandelions, fellowship, food, and other internalize as a “good life” for economic
pleasures is to glorify God as each gift ex- gain.
perientially demonstrates and reflects His No matter our orientation to life, lament
glory (Is 43:7, Is 6:3, Ps 19:1). We are made and grief still provides orientation to those
to glorify God through the acts of daily life, who dare listen. These visceral experiences
corporate worship, experiencing the beau- expose our affections, and subsequently
ty of creation, and being oriented towards what we value. As the dandelion moments
the day of consummation. But, within re- pass, or are cut short and we feel loss and
demptive history, the fall is present, and we pain, we can ask “what did I really long to
await the next chapter (Gen 3, Rev 21:4). enjoy?” This question peels back our eyes
Therefore, we must expect (as did Paul with from the “good life” constructed by “Choice
the Corinthians) that loss will occur, even Architects” and culture, allowing us to in-
while God’s glorious creation is still expe- vestigate the longings God has situated
rienced. The hope of the Christian life is within the Imago Dei. We are signaled by
felt in the present and sustains us through feelings of loss and pain (Horizon 1), and
trials (2 Cor 4:17-18). When we situate life simultaneously, when we are saturated in
within this redemptive historical Horizon, the Kingdom (Horizon 3) we may become
both loss and joy, are expected and provide aware of the joy intended (Horizon 1+3).
meaning and sustenance. Psalm 126:6 beautifully exposes the tensi-
on of loss and joy:
The Application of Horizons of Significance He who goes out weeping,
Let us turn to the clients in our clinical prac- bearing the seed for sowing,
tice. Many are oriented to Horizon 1 (the shall come home with shouts of joy,
self), in such a way that the sustenance of bringing his sheaves with him.
redemptive history is rarely experienced. Great tension exists between cultural pres-
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