appetite (n). An instinctive physical desire, especially one for food or drink. A strong wish or urge: an appetite for learning. (answers.com) Like most things that get us into trouble, appetite is given by God for our survival and pleasure. Loss of appetite is recognized as evidence of serious illness, whether physical or emotional. We do not have to learn to have it, but are born with it.
Appetites, in contrast, and most importantly for what we want to consider now, are largely learned. For example, we were motivated to get up on a Saturday off, to gather together with a bunch of guys, and eat bacon and eggs and toast, and with a cup of coffee hope to pay attention to someone talking for half and hour. All of that was learned, whether from pleasurable experiences in the past, or from word or example of others that we thought might be reliable, or by some hope or imagination we have developed. Some appetites, like those for food, are so easy to develop that we might assume they are just natural, while others, like an interest in listening, are more clearly worked at.
But considering the adage that “one man’s meat is another man’s poison,” we can easily see that one culture might find grubs a delicacy to be craved, and the thought of eating pork might be disgusting to another. Some tasty crisp bacon might be mouth-watering to you, and truly poison to someone with coronary artery disease (which many of us probably have anyway). ATV’ing in the mud, might have real appeal to some of you, while others might prefer spending that morning in front of the fireplace reading some old book on theology. Our day might not be complete without our coffee, workout in the gym, walk in the woods, favourite music or food, or pursuing a variety of more questionable pursuits.
When are appetites morally good, neutral, or evil? Can the appetite itself be sinful, or just the carrying out of it? Or might the same appetite be right or sinful depending on the circumstances? If these appetites were learned, how were they learned, and how can they be unlearned?
How do we learn appetites?
For those of us who were subjected to the education system, Mr. Freud taught us that humans, like all animals, simply move toward what is hoped to bring pleasure, and away from pain. And a resulting simplistic philosophy of life would lead to assuming that pleasure is good and pain is bad. But we have all learned that many pursuits that provide, or at least promise, pleasure for the moment, eventually lead to pain. The negotiation in our minds begins over whether the hoped for pleasure now is worth the potential pain down the road. And our appetites play front and centre in this process; but how do they get to have such an influence on us?
The easiest, and most prevailing appetites are the ones we learn as young children. Our tastes for food, sounds, sights, relationships and boundaries are formed during the first few years, long before we have any notion about what is happening. Sexual appetites, use of “substances”, and probably musical tastes as well, are largely formed during early adolescence. This happens somewhat passively on the part of the child, which places more responsibility on involved adults to help direct those tastes. While tastes of music, or favourite colour, or preferred sport, would be generally morally neutral, tastes for food, sex, or substances can easily be seen to have moral import. Part of why we see a need to protect children during this phase is that they are unable to comprehend the consequences of what might seem like innocent pleasurable activities for right now.
What are sexual appetites?
It would be worth considering sexual appetites more specifically at this point, since you might have always assumed them to be more natural drives than learned appetites. The high profile of debate over how we should regard homosexuality has brought it from being regarded as a perversion or a mental illness, to being a “charter right” alongside the one to kill our unborn as a defining hallmark of Canadian values. There was much effort early on to show that homosexual tendencies were something we were born with, and therefore not an issue for moral discussion. As it turned out, there has not been much convincing evidence for a genetic basis, and even if there was, it would have little bearing on the moral discussion. For example, males are genetically far more likely to commit sexual, or other assault than females, because of those nasty Y chromosomes we inherited, but no one suggests that this removes moral responsibility from a male acting out on those aggressive urges.
I’m not using the example of homosexuality to single it out particularly, but only because it is something we’ve all had to think about, whether or not we feel an attraction there. It does help us to see how a thought that can be overwhelmingly attractive to one person, might be equally repulsive to another. Without having a lot of proof for it, I would still suggest that those differences are more a result of early learned appetites and distastes, than of a specifically imprinted natural drive. So while you might have found someone to be very sexually attractive, the fact that the person is your sister, or mother, or daughter, or wife of a good friend makes them so out of bounds that any interest there is immediately squelched. The thought of a sexual encounter with one of these would likely be repulsive to you, just as much as thought of a homosexual encounter if you have not developed a taste for it. Now we have probably been taught by the time we’re thirteen, by example and comments of peers and role models, that it would be abnormal and unhealthy not to have this kind of attraction to a super model for example, but should she not be equally so far out of bounds to make it just as unthinkable? There is no reason why you could not cultivate a sexual interest in any one of these, however, as well as for practices which might seem unthinkable for many of us. The point here is that while there is an overwhelming volume of suggestions and possibilities passively coming to our attention, we are all the while active in the process of filtering what we give positive response to, and what we discard.
With that in mind, we could consider also the wide range of sexual pursuits, from the ex-colonel Russell Williams’ penchant for mixing sexual fantasy with murdering women, to what has become the socially acceptable practice of publishing and consuming pornography. Lest you think that last part an overstatement, I’ll remind you of the Webster definition of pornography, “writings or pictures intended primarily to arouse sexual desire.” Now we might quibble over that, and argue that the primary purpose of the item in question might be more to make money, either directly through sale of the material, or indirectly through sale of an associated product. However, the profit is nonetheless at least partly a result of aroused sexual desire. One might also quibble over the intent of the creator of the material, but to generalize, if you become aware of aroused sexual desire in response to some imagery, it is fair to assume that the producer of it was expecting that response.
Before moving on from this, sexual imagery also needs special mention, not only because of it being a significant part of most advertising and entertainment, but also because, like the early adolescent experimenting with anything, we may not recognize the hook in the bait. The images are produced by objectifying what is sacred in God’s image, and are delivered to you to exploit and manipulate you. They are designed both to appeal to any urge that might be stimulated in you, and also to shape your tastes for more later. It is hard to put limits on how far those tastes can go. And whether it is just the thought that is given a mental OK, or whether we carry it out in action, our appetites are being influenced one way or the other. What might seem disgusting or at least shameful when we are talking in this present setting might have an irresistible appeal if we convince ourselves that no one will ever know, and there will be no consequences. You have heard the term, “It’s an acquired taste,” applied to some less popular forms of music, or modern art, or cultural foods. Think of images also as an acquired taste, which are really no more than pigment on paper, or lighted pixels on a screen, yet you could learn to feel all the heart-pounding turmoil of an addict as you move to turn the page, change the channel, or shut it off.
Appetites can become idols.
Food and drink also deserve special mention, which along with sex are necessary for the continuation of the species, for which tastes are very passively acquired early, which are created by God for our well being, and which are all around us. Yet again, they can become idols before we know it, which lead us to the same bondage and tragedy as any other idol. The simplest act, like saying “No thanks,” to another doughnut, can seem beyond our ability. When the extra dynamic of the chemical feel of alcohol or other substances that change our mental state get added to the mix, which are even more potent than sugar and fat in that regard, we might think that something outside of us is forcing us to take it.
We should also mention other idols, such as the drive to acquire more stuff, more security, more power and influence over others, more praise and admiration of others, or simply acceptance by others, more rights to my own time and space, more stimulation and action, more life on the edge, or more comfort. Every one of these can be God-honouring in its place, or an idol system that mercilessly enslaves us when we have given ourselves to obey it.
Careful what you plant.
A simple concept that has made an impact on me was in a sermon called “The Laws of the Harvest.” Basically it goes that we reap what we sow; we reap later than we sow; we reap more than we sow; and it’s easier to grow weeds than wheat. (Actually I added that last one after I tried gardening a bit.) Applied to our topic today, our habits and lifestyles will be the fruit of the appetites we cultivated early on. But the total impact will typically be much greater than what seemed like an innocuous beginning. And destructive habits are just easier to develop than constructive ones. Regarding every thought or action that we rehearse as adding a reinforcing layer to the construction of our lives might help us to reflect a bit on whether we really want that layer in there. The thought that these layers are never really removed from the structure might add a bit more to the urgency of the choice of materials used.
Summarizing to this point, appetite is a healthy, God-given blessing. Specific appetites are learned early in life, and might be beneficial, harmful, or neutral. I would like to move on to more of the spiritual implications of this, and when simple appetite becomes sin. Sin could be broadly defined as any thought or action that violates the nature of God. That nature of God is not simply up to our imaginations, but is revealed in Scripture. While the thought of how powerfully appetites influence our lives has long interested me, reading Addictions, A Banquet in the Grave, by Edward T. Welch (P&R Publishing 2001) prompted me to organize these thoughts for today. I would like to acknowledge the author also for some of the thoughts included. He describes a simple sequence that any sin pursued and unrepented of will lead to bondage, and pursued further will lead to tragedy. The tragedy phase is easily recognized, even if we often don’t understand the full extent of it. And our first reaction is to try to escape tragic consequences, while still living in bondage.
Addictions: Disease or Sin?
“Addictions” have been most commonly understood within a disease model. A humanistic view of man does not teach that we sin because we are sinful. Rather it’s more palatable to think that we make mistakes at first because we do not know any better, or because some outside influence has led us to do so. Then if we persist in doing something that keeps bring us negative consequences, it is because we are victims of a disease, being addicted to alcohol, or drugs, or gambling, or sex, or thrills. Seeing ourselves as victims has decreased our sense of moral responsibility and freedom. This is a dark twist, since removing religious hang-ups and moral restraints was supposed to make us feel more free. But this “freedom” so bragged about in our popular fantasies, has turned out to be another idol. Regarding addictions as disease leads us to treat them as such, with medication or education and therapy. But although they are like diseases in some ways, they are different in some very important ones, such as that a true disease does not only afflict us when we think no one is watching or the setting is convenient; the one suffering with a disease does not at some level have a yearning for that disease; a disease does not require its victim to willingly participate.
A Biblical view tells us that behaviours which bring harm to ourselves and others, can be called “sin”. Even though the main point of Scripture on this is that all sin violates God’s character (of truth, love, justice, and so on), the nature of sin is that it does bring harm. Part of the punishment for sin is its natural consequence. After describing man’s descent from knowing and worshipping the living God down to every imaginable form of corruption, Paul states that God gave them over to a depraved mind, to do what ought not to be done Rom.1:28. The punishment was a continuation of the very sins that a rebellious creature had purposed to do. In a similar vein in 1Thes.2:11, when a people stubbornly persists in denying God, He sends them a powerful delusion so that they will believe the lie. The principle is that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey Rom.6:16. When our appetites lead us to think or act contrary to God’s character, we are following another god. Phil.3:19 speaks of people whose god is their bellies (appetites in NASV). When we place what we think will please us above the living God, we worship and serve the creature rather than the Creator Rom.1:25.
Hankering after what tastes good for the moment over what is the pleasure of God will lead us on the path not toward lasting pleasure but to being a slave to our appetites, aka bondage, aka addiction, aka idol worship. We tend not to recognize the true extent of that bondage until the inevitable fruit of sin starts to come into view. The foul aftertaste of sin may cause us to say, “That’s it. Never again!” But minutes, or days, or years later, the wheel comes around, the familiar urges fall into place, and away we go again. We might cry out with Paul, “O wretched man that I am! Who will rescue me from this body of death?” Rom.7:24 So, where do we start?
One: The fear of the LORD is the beginning of knowledge.Prov.1:7 This proverb is particularly relevant in this application. There is never a time when “no one is looking”. God sees and knows all, you discern my thoughts from afar Ps.139:2. God is always holy and right, and He is always true. Sinful appetites and addictions are supported by lies. We lie by blaming others for our own issues and actions, which when carried to its logical conclusion ends up joining with Satan in accusing God. We lie by saying, “I am a good person, but have a disorder which sometimes causes me to do bad things.” We lie by telling ourselves that no one will know, and that our idols are harmless. We lie when we say, “I am my own person, and not a slave to anybody or anything,” while Scripture says that we are slaves to the one we obey. There is a healthy fear to be learned here: a profound awe for the only true and Living God, with a horror at the alternatives.
Two: We need not less passion, but more of it. The Gospel of Jesus sharply contrasts with the Buddhist thinking so popular in post-Christian minds. Holiness is not a result of removing or repressing passion, but of directing it toward its rightful place. The heroes of Scripture were passionate, and the language of Scripture is passionate. John tells us that God does hate lukewarmness, being half-hearted. That does run counter to our Canadian cultural pride of being cool, and dispassionate, and tolerant. Consider the extreme language in striving for the life of God over just following our default path of least resistance:
· Put a knife to your throat if you are given to appetite.Prov.23:2
· If your hand or foot causes you to sin, cut it off and throw it away…Mat.18:8 If your eye causes you to sin, tear it out and throw it away…Mat.18:9
· Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control lest after preaching to others I myself should be disqualified.1Cor.9:25-27
· Those who belong to Jesus Christ have crucified the flesh with its passions and desires.Gal.5:24
· In your struggle against sin you have not yet resisted to the point of shedding your blood… The Lord disciplines the one he loves.Heb.12:4&
Three: Our particular struggle to not make our appetites our god goes beyond me just hoping to be a better person. We do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Eph.6:12
Just like an athlete whose team needs him to play his position, or a soldier whose comrades’ lives depend on his keeping watch, we are part of a cosmic contest. The real contest though is not over which side will win, but rather which side you or I will be on when it’s done. So make it clear which side you’re on. If you keep warming your hands at the enemy’s campfire, you will start to feel more of an allegiance there than to your own commander. To continue with the warnings in Proverbs 23, Do not desire his delicacies, for they are deceptive food. Do not toil to acquire wealth; be discerning enough to desist… Be not among drunkards or among gluttonous eaters of meat, for the drunkard and the glutton will come to poverty.Prov.23:3,4,20 When Eph.5:12 warns us that it is shameful even to speak of the things that they do in secret, how is it that we should be entertained by watching those same things on TV?
Four: Boundaries are good things. People who tell you otherwise are probably trying to sell you something. The wisdom of our day seems to take pride in mocking boundaries. They would be seen as artificial, stodgy, prudish, stifling, and to quote the first infamous advertiser, “Surely you will not die. When you eat of it, your eyes will be opened.” Gen.3:4,5 The heroes in today’s myths are the ones who get the job done by breaking the rules, doing their own thing, being unorthodox. But from another perspective in real life, that person might be called a loose cannon. True enough, some rules of man need to be seriously questioned and done away with. But disregard for boundaries does not normally win the battle. God lovingly has set them for us, and many who have gone before us can confirm them to be wise and a pleasure in the long run. Where we see we are weakest, when our thoughts are clear, is where we need to make our boundaries also the most clear. I have made a covenant with my eyes.Job.31:1 If anyone regards something as unclean, then for him it is unclean.Rom.14:14 Self-control is part of the fruit of the Spirit. It is not a dark repression of our real self. It is recognizing the path we truly want to take, and intentionally, purposefully taking it. God has given us a spirit of power and love and self-control.1Tim.1:7
Five: This power and self-control does not come from tapping some human source within. It is the Spirit and grace of God that becomes evident in us as we put our confidence in Him, and practice worshipping Him above ourselves. And freedom from sin comes not from beating ourselves into the ground as worthless worms, any more than by seeing ourselves as inherently good enough, since both are just pre-occupation with self, but rather as sinners made clean by a most costly intervention of our Creator and Lord, Jesus Christ. Anything short of thanking God for forgiving us and making us clean, quickly brings us back to the cycle of self-loathing, self-pity, self-justifying, and ironically, self-serving. As the dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire 2Pet.2:22, we just go back to the thing that we were self-loathing over. Dwelling on the thing that we don’t want will not free us from it either. Dwelling on something better will. Make a habit of finding your delight in the things of God; enjoy his creation; become strong in exercising the gifts and talents he has given to you; taste deeply the truths that are in his Word; experience the joy of fellowship with other followers of Jesus; practice worshipping the living God together with his church. To find our pleasure in the pleasures of God leaves no foul aftertaste.
To sum up,
· appetite is a gift of God for our pleasure and survival;
· individual appetites are often learned early, passively, and may be for our good or our harm;
· appetites that are learned and practiced can make even the most harmful things seem irresistible;
· appetites can become idols that we worship and bring us into bondage and tragedy;
· the first step out of that bondage is acknowledging to God that we are in it, and believing that Christ has opened the way for us to be clean and free;
· we can put our appetites in their rightful place, not by repressing them, but by developing stronger passions for the true delights that are found in a right relationship with God.
-philw May 2011
