In The News
FREE TO FAIL
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And God said, "You are free to eat from any tree in the garden, but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die" (Gen. 2:16-17). If the knowledge of good and evil is understood in a comprehensive sense, such as from east to west, this would imply an assertion of autonomy. Otherwise expressed, what I or we say, rather than what God says.
In any case, they were not restricted from eating from the tree, but cautioned against doing so. In brief, they were free to fail. Which they proceeded to do, and suffer the adverse results—along with subsequent generations. Were this not the case, there would be no place for ethical resolve, nor would humans achieve their genuine potential.
Another day, a similar scenario. "The Lord said to Abram, ‘Leave your country, your people and your father’s household and go to the land I will show you’" (Gen. 12:1). "So Abram left, as the Lord had told him." Free to fail, he was also free to succeed.
The prospect was not inviting. On the one hand, he would leave behind all that was familiar to him, and those who provided security and devotion. On the other, he would face unfamiliar circumstances and a testing of his resolve. Thus are we reminded of the sage saying, "Life consists of turning obstacles into opportunities."
Such is the line of reasoning that comes to mind when the current political alternatives are described as equity or freedom. The former is an appealing option since it suggests that we take into consideration the needs of others. However, it may fail to grasp the larger concern of freedom as the means of maturing.
For instance, it has been suggested that persons be provided free recourse to college education. Which, in turn, solicits several related observations. (1) This would require considerable expense at a time when our national debt has reached a critical level. Now while taxation for necessary purposes is a legitimate exercise, excessive taxation amounts to corporate theft.
(2) Moreover, it fails to recognize that not everyone is qualified. One study found that over 40 percent of those enrolling had to take remedial work, and many of these failed. Another study found that over 30 percent of those enrolled failed to complete their study. Which proved to be a bad investment for the student and those underwriting his or her expenses.
(3) Not uncommonly, technical training would be more appropriate, given the options available and the student’s intent. This appears to be in keeping with the so-called European approach to higher education, which requires a relatively early decision between college education and a technical school.
(4) If funds are to be allocated for student expense, it seems appropriate to require community service as a prerequisite. Providing of course that the person is capable of doing so. This could be in the form of military service, or one of the many needed community services in need of volunteer assistance. Thus in keeping with the observation that it is better to teach a person how to fish than simply to provide fish.
(5) In Jewish tradition, industry is coupled with generosity as compatible virtues. As for the former, "Go to the ant, you sluggard; consider its ways and be wise!" (Prov. 6:6). This recalls a time when as a child I bent over an ant hill to observe its occupants more closely. I was impressed not only by their industry, but seeming ability to work together. Lacking industry, we fail to come to grips with life as we encounter it.
(6) As for the latter, Jesus sat down opposite the place where offerings were put in the temple treasury, and observed what was transpiring. Many affluent people threw in large amounts, but a poor widow put in two very small copper coins, of little value. Calling his disciples to him, he observed: "I tell you the truth, this poor widow has put more into the treasure than all the others. They all gave out of their wealth, but she, out of her poverty, put in everything—all she had to live on" (Mark 12:43-44). Accordingly, we would conclude that true generosity consists not in how much we give, but how much remains after we have given.
(7) In conclusion, we are encouraged to deal with the actual problems, rather than their symptoms. Why is a person in need of help, and how best can we deal with it? Thus without putting an unnecessary burden on others. While in anticipation of creative solutions, rather than simplistic generalities. Or so it would seem.
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