Richard Foster powerfully depicts the benefits of contentment, then challenges us to think through this
paradox: as Christians, we cannot be contented with what is wrong, destructive and sinful:
“Think of the misery that comes into our lives by our restless gnawing greed. We plunge ourselves into enor- mous debt and then take two and three jobs to stay afloat. We uproot our families with unnecessary moves just so we can have a more prestigious house. We grasp and grab and never have enough. And most destructive of all, our flashy cars and sports spectaculars and backyard pools have a way of crowding out much interest in civil rights or inner city poverty or the starved masses of India. Greed has a way of severing the cords of compas- sion. How clearly the Apostle Paul saw this when he warned that our lust for wealth causes us to fall into ‘many senseless and hurtful desires that plunge men into ruin and destruction’ (I Tim. 6:9).
But we do not need to be imprisoned to avarice. We can be ushered into a life of peace and serenity. With Paul we can say, ‘If we have food and clothing, with these we shall be content.’ (I Tim. 6:8)
I wish I could end our discussion of contentment on this high note. But as you have probably already real- ized, contentment has certain difficulties. The great problem with a principle of contentment is its tendency to baptize the status quo, to give religious sanction to present conditions. It is the kind of counsel that the powerful enjoy giving to the poor and defenseless. Often it is the very spirit of discontent that has prompted wonderful changes for the good. There is a kind of holy restlessness that inspires important social advances. And so we are faced with the practical issue of knowing when our disquiet stems from a God-given concern to improve con- ditions, and when it is the result of self-serving greed. There are, of course, no fool-proof answers, but I share the following guidelines in the hope that they may at least turn us in the right direction.
First, we can share the concern with other brothers and sisters whose discernment we respect. Second, if our restlessness has its root in anguish over the plight of those whose condition is clearly desperate, most likely it is of the Lord. Third, if the concern involves the well-being of our children, it is often right. Fourth, if we are want- ing to improve our own state, we should not automatically assume that it is wrong. Fifth, let us consider if our discontent has its source in a lack of inward peace with Christ. Sixth, we need to learn to distinguish a genuine psychological need, such as cheerful surroundings, from an obsession. Seventh, we must grow in our discernment between desires that spring from Heavenly Love and those arising from the love of money. Eighth, by an act of the will we must still every motion that is centered in greed.”
(Richard Foster, Freedom of Simplicity. San Francisco: Harper & Row, 1981, pp. 88, 89)
“Think of the misery that comes into our lives by our restless gnawing greed. We plunge ourselves into enor- mous debt and then take two and three jobs to stay afloat. We uproot our families with unnecessary moves just so we can have a more prestigious house. We grasp and grab and never have enough. And most destructive of all, our flashy cars and sports spectaculars and backyard pools have a way of crowding out much interest in civil rights or inner city poverty or the starved masses of India. Greed has a way of severing the cords of compas- sion. How clearly the Apostle Paul saw this when he warned that our lust for wealth causes us to fall into ‘many senseless and hurtful desires that plunge men into ruin and destruction’ (I Tim. 6:9).
But we do not need to be imprisoned to avarice. We can be ushered into a life of peace and serenity. With Paul we can say, ‘If we have food and clothing, with these we shall be content.’ (I Tim. 6:8)
I wish I could end our discussion of contentment on this high note. But as you have probably already real- ized, contentment has certain difficulties. The great problem with a principle of contentment is its tendency to baptize the status quo, to give religious sanction to present conditions. It is the kind of counsel that the powerful enjoy giving to the poor and defenseless. Often it is the very spirit of discontent that has prompted wonderful changes for the good. There is a kind of holy restlessness that inspires important social advances. And so we are faced with the practical issue of knowing when our disquiet stems from a God-given concern to improve con- ditions, and when it is the result of self-serving greed. There are, of course, no fool-proof answers, but I share the following guidelines in the hope that they may at least turn us in the right direction.
First, we can share the concern with other brothers and sisters whose discernment we respect. Second, if our restlessness has its root in anguish over the plight of those whose condition is clearly desperate, most likely it is of the Lord. Third, if the concern involves the well-being of our children, it is often right. Fourth, if we are want- ing to improve our own state, we should not automatically assume that it is wrong. Fifth, let us consider if our discontent has its source in a lack of inward peace with Christ. Sixth, we need to learn to distinguish a genuine psychological need, such as cheerful surroundings, from an obsession. Seventh, we must grow in our discernment between desires that spring from Heavenly Love and those arising from the love of money. Eighth, by an act of the will we must still every motion that is centered in greed.”
(Richard Foster, Freedom of Simplicity. San Francisco: Harper & Row, 1981, pp. 88, 89)
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