A Summary of the Christian Life. Of Self-Denial
CHAPTER II.
A SUMMARY OF THE CHRISTIAN LIFE. OF SELF-
DENIAL. 5
Chapter Summary:
Chapter 1: The Rule and Description of the Christian Life
I. The Rule for Righteousness: Embracing the divine guidance that keeps us on the path of righteousness. It necessitates abandoning our own will and wholeheartedly dedicating ourselves to the service of God. By seeking the things of God rather than our own desires, we discover the true essence of righteousness. (Sections 1-2)
II. A Descriptive Journey: Drawing inspiration from the Epistle to Titus, we embark on a profound exploration of the renovation or Christian life. Through careful examination, we uncover its transformative power under various special considerations. Each aspect is meticulously elucidated, providing a comprehensive understanding of this sacred journey. (Sections 3 to end)
1. Although the Law of God contains a perfect and beautifully arranged rule of conduct, our divine Master, in His wisdom, has chosen to train His people through a more precise method—a method that surpasses the mere observance of the Law. The guiding principle of this method is that believers are called to present their bodies as living sacrifices, holy and pleasing to God, for this is their reasonable act of worship (Romans 12:1). From this principle emerges the exhortation: "Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will" (Romans 12:2). The crux of the matter lies in our consecration and dedication to God. Therefore, our thoughts, words, intentions, and actions should all be driven by the pursuit of His glory. What God has sanctified cannot, without grave offense to Him, be applied to profane purposes. Since we do not belong to ourselves but to the Lord, it becomes clear what errors we must avoid and what purpose should guide every aspect of our lives. We are not our own; hence, our reason and will should not dictate our decisions and plans. We are not our own; therefore, let us not seek to gratify our carnal nature. We are not our own; thus, as much as possible, let us forget ourselves and our possessions. On the contrary, we belong to God; therefore, let us live and die for Him (Romans 14:8). We are God's; therefore, His wisdom and will should govern all our actions. We are God's; therefore, every aspect of our life should be directed toward Him as the rightful and ultimate goal. Oh, the tremendous progress of the one who learns that they are not their own and willingly surrenders self-rule and self-governance to God! For as obeying one's own desires leads to certain ruin, the only place of safety is to have no other will or wisdom than to follow the Lord wherever He leads. Therefore, let the first step on this journey be the abandonment of self and the wholehearted devotion of our minds to the service of God. By service, I do not mean merely outward obedience, but a state of mind where we strip away our carnal inclinations and humbly submit to the call of the Holy Spirit. This transformation, which Paul refers to as the renewing of the mind (Romans 12:2; Ephesians 4:23), marks the entrance into true life—a transformation unknown to all the philosophers. They ascribe the governance of man solely to reason, believing that reason alone is to be heeded, granting it complete authority over conduct. However, Christian philosophy commands reason to yield and submit fully to the Holy Spirit, so that the individual no longer lives for themselves but Christ lives and reigns within them (Galatians 2:20).
2. Therefore, we derive another profound principle from the aforementioned: we are not to seek our own desires, but rather, the will of the Lord, acting with the aim of promoting His glory. Tremendous is our progress when, almost forgetting ourselves and setting aside our own reasoning, we faithfully devote ourselves to obeying God and His commandments. For when Scripture instructs us to cast aside self-centeredness, it not only frees our minds from excessive yearnings for wealth, power, or human favor but also uproots all ambition and thirst for worldly recognition, along with other hidden perils. The Christian, indeed, ought to be so trained and inclined as to recognize that their entire life is in constant connection with God. Therefore, just as they bring all things under God's authority and assessment, they will devoutly direct their entire minds toward Him. For the one who has learned to look to God in everything they do is simultaneously shielded from all empty thoughts. This is the essence of self-denial that Christ powerfully instills in His disciples from the very beginning (Matthew 16:24). Once it takes hold of the mind, there is no room left for pride, pretense, or ostentation. Nor does it provide any space for avarice, lust, luxury, effeminacy, or other vices that are nurtured by self-love. On the contrary, where self-denial reigns not, the most loathsome vices are indulged in shamelessly. And even if there is some semblance of virtue, it is corrupted by a depraved longing for applause. Show me, if you can, an individual who, unless they have renounced themselves in obedience to the Lord's command, is genuinely inclined to do good solely for the sake of goodness itself. Those who have not renounced themselves have pursued virtue, at least to be praised. Even the philosophers who vehemently argued that virtue should be desired for its own sake were so consumed by arrogance that it became evident they sought virtue for no other reason than to indulge in pride. Far from delighting in these seekers of popular acclaim with their inflated chests, God declares that they have received their reward in this world (Matthew 6:2) and that prostitutes and tax collectors are closer to the kingdom of heaven than they are (Matthew 21:31). We have not yet fully explained the extent and multitude of the obstacles that hinder a person in the pursuit of righteousness as long as they have not renounced themselves. The old saying holds true: there is a world of iniquity stored up in the human soul. And there is no remedy for this except to deny oneself, renounce one's own reasoning, and wholeheartedly pursue the things that the Lord requires and desires from us, seeking them solely because they are pleasing to Him.
3. In another passage, the apostle Paul provides us with a concise, yet distinct account of the various components that constitute a wellordered life. He proclaims, "For the grace of God has appeared that offers salvation to all people. It teaches us to say 'No' to ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in this present age, while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good" (Titus 2:11-14). With the grace of God as our guiding force, Paul not only inspires us to genuine worship but also removes the two formidable barriers that obstruct our path: ungodliness, encompassing all that opposes the true fear of God, and worldly passions, which encompass the lusts of the flesh. He urges us to renounce our own thoughts and desires in relation to both the first and second commandments. Then, he distills the manifold actions of our lives into three essential facets: sobriety, righteousness, and godliness. Sobriety encompasses not only purity, self-control, and temperance but also the wise and modest use of temporal blessings and patient endurance of lack. Righteousness encompasses the fulfillment of all our obligations in equity and fairness to one another. And finally, godliness sets us apart from the defilements of the world, uniting us with God in genuine sanctity. When these three virtues are inseparably linked, they form the essence of complete perfection. However, recognizing the immense difficulty in bidding farewell to the desires of the flesh, in suppressing and renouncing our lusts, in wholeheartedly devoting ourselves to God and our fellow human beings, and in leading an angelic life amidst the corruptions of the world, Paul, in order to free our minds from all entanglements, redirects our attention to the hope of a blessed eternal life. He urges us to persevere in the struggle, for just as Christ appeared once as our Redeemer, so too will He manifest Himself fully at His final advent, bringing to fruition the salvation He has accomplished. In this manner, Paul dispels the alluring distractions that obscure our path and hinder us from aspiring to heavenly glory. Moreover, he reminds us that we are but pilgrims in this world, journeying towards the heavenly inheritance that awaits us, that we may not falter in our pursuit.
4. Furthermore, we perceive from these words that self-denial has a twofold aspect: one pertaining to our fellow human beings and the other, more notably, to God (sections 8-10). When Scripture instructs us to honor others above ourselves and earnestly strive for their well-being (Romans 12:10; Philippians 2:3), it commands us to suppress the innate inclinations of our minds. We all, in our blindness, rush towards self-love, each one convinced of their own righteousness and tempted to despise others in comparison. Should God bless us with something commendable, we immediately become prideful, swelling with a sense of self-importance. The multitude of our vices, we diligently conceal from others, while soothingly convincing ourselves that they are insignificant and trivial, sometimes even mistaking them for virtues. When we witness the same qualities in others, even if they surpass our own, we maliciously seek to lower and find fault with them so as not to acknowledge their superiority. Conversely, when it comes to vices, we not only harshly and keenly criticize them but also deliberately magnify them. This breeds an arrogance that compels each person, as if exempt from the common fate, to exalt themselves above their neighbors, proudly and confidently looking down on others or at least regarding them as inferiors. The poor yield to the rich, the plebeian to the noble, the servant to the master, the unlearned to the learned, and yet deep down, everyone clings to their notion of personal superiority. Thus, each individual constructs a kingdom within their own heart. The arrogant pass judgment on the minds and manners of others to satisfy themselves, and when strife arises, their venomous nature is laid bare. Many may exhibit a semblance of gentleness as long as everything goes smoothly and harmoniously, but how few are capable of maintaining the same demeanor of moderation when provoked and agitated? There is no other remedy for this ailment than to uproot the pernicious weeds of self-love and the desire for victory. This is precisely what the teachings of Scripture accomplish. They remind us that the endowments we possess are not our own but rather gifts freely bestowed by God, and those who boast in them betray ingratitude. As Paul asks, "Who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?" (1 Corinthians 4:7). Therefore, through diligent self-examination, let us remain humble. By doing so, our pride will find no nourishment, while there will be much to tame and subdue it. Moreover, we are instructed to regard with reverence and respect the gifts of God present in others, honoring those in whom they reside. Since God has chosen to bestow honor upon them, it would be inappropriate for us to deprive them of it. Likewise, we are encouraged to overlook their faults, not by flattery but by refusing to insult those whom we ought to regard with honor and goodwill. By adhering to these principles in all our interactions, our conduct will not only be characterized by moderation and humility but also by kindness and friendship. The path to true meekness lies in cultivating a humble opinion of ourselves and a genuine respect for others within our hearts.
5. How arduous is the task of seeking the good of our neighbor! Unless we cast aside all thoughts of ourselves and, in a sense, cease to be ourselves, we will never fulfill it. How can we manifest those works of charity that Paul describes unless we renounce ourselves and wholly dedicate ourselves to others? Charity, as Paul says, is patient and kind. It does not envy or boast; it is not proud or rude. It does not seek its own interests, nor is it easily provoked (1 Corinthians 13:4-5). If seeking not our own were the only requirement, nature would have no power to comply. It inclines us so strongly to love ourselves alone that it is unwilling to allow us to pass by ourselves and our own concerns, so that we may attend to the interests of others and selflessly yield our rights to another. But Scripture, in leading us to this, reminds us that everything we receive from the Lord is granted on the condition that we employ it for the common good of the Church. Therefore, the rightful use of all our gifts is to generously and kindly share them with others. There can be no surer rule or stronger exhortation to observe it than when we are taught that all the endowments we possess are divine deposits entrusted to us for the very purpose of being distributed for the benefit of our neighbor. Scripture goes even further, likening these endowments to the various members of the body. Just as no member functions for itself or seeks its own private use, but transfers its function to fellow members, deriving its benefit in common with the entire body, so too should the godly individual act. Whatever a pious person can do, they are bound to do for their brethren, not seeking their own interests apart from earnestly striving for the collective edification of the Church. Let this, then, be our approach to showing goodwill and kindness, recognizing that in all that God has bestowed upon us and by which we can assist our neighbor, we are His stewards and accountable for our stewardship. Moreover, the only proper mode of administration is that which is governed by love. In doing so, we will not only unite the pursuit of our neighbor's advantage with regard to our own but also subordinate the latter to the former. Lest we overlook this as the law for faithfully administering every gift we receive from God, He Himself applied this law to the smallest expressions of His own kindness. He commanded the first fruits to be offered to Him as a testimony by the people that it was impious to reap any benefit from goods not previously consecrated to Him (Exodus 22:29; Exodus 23:19). If the gifts of God are not sanctified to us until we personally dedicate them to the Giver, it would be a gross misuse to show no signs of such dedication. It is futile to argue that our offerings cannot enrich the Lord. Although, as the Psalmist declares, "You are my Lord; apart from you I have no good thing," we can extend our goodness "to the saints who are in the earth" (Psalm 16:2-3). Thus, there is a parallel drawn between sacred offerings and alms, which now correspond to the offerings under the Law.
6. Moreover, to ensure that we do not grow weary in doing good (which would otherwise be inevitable), we must embrace another quality mentioned by the Apostle: "Charity suffers long, and is kind, is not easily provoked" (1 Corinthians 13:4). The Lord commands us to do good to all without exception, even though many, if judged by their own merit, are unworthy of it. However, Scripture provides an excellent reason for this when it reminds us not to consider what people deserve in themselves, but to focus on the image of God that exists in all individuals. It is to this image that we owe honor and love. Within the household of faith, this principle is to be even more diligently observed, for in them, the image of God is renewed and restored by the Spirit of Christ. Therefore, whoever is presented to you as someone in need of your assistance, you have no grounds to refuse to give it. Suppose they are a stranger; the Lord has given them a mark that should be familiar to you. For this reason, He forbids you to despise your own flesh. Suppose they are lowly and insignificant; the Lord designates them as one whom He has distinguished with the radiance of His own image. Suppose you have no obligations or duties towards them; the Lord has positioned them in such a way that you may recognize the many great obligations He has placed upon you. Suppose they are unworthy of even your slightest effort on their behalf; yet the image of God, by which they are recommended to you, is worthy of yourself and all your efforts. Even if they have not only failed to merit any good but have also provoked you with injury and mischief, it is still not a valid reason to withhold love and acts of kindness towards them. You might argue that they have treated you differently. However, what has the Lord deserved? Whatever harm they may have caused you, when the Lord commands you to forgive them, He surely intends for you to attribute it to Himself. It is only in this way that we can achieve what is not merely difficult but entirely contrary to our nature—to love those who hate us, to repay evil with good, and to bless those who curse us. We must remember not to focus on the wickedness of individuals but to look instead at the image of God within them. This image, which covers and erases their faults, should entice us through its beauty and dignity to love and embrace them.
7. Through the fulfillment of charitable duties, we can truly mortify ourselves. However, it is not enough to merely perform these acts, even if we manage to carry them out without omission. True fulfillment requires a pure and genuine love behind our actions. We must be cautious not to fall into the trap of those who appear generous outwardly but accompany their giving with insults, arrogance, or harsh words. Sadly, in our troubled age, it has become all too common for many to offer alms with contempt and disdain. Such behavior should never be tolerated, not even among the pagans. As Christians, we are called to a higher standard. It is not sufficient to wear a smile on our faces or speak kind words while carrying out our duties. Rather, we must first empathize with those in need, placing ourselves in their position and feeling their misfortune as if it were our own. This deep sense of compassion and humanity should motivate us to help them just as we would help ourselves. A person with this mindset will go to their brethren and offer assistance without tainting their acts with arrogance or reproach. They will neither look down upon the one they help as someone in need, nor make them feel indebted or subservient. Just as we do not insult an ailing limb when the rest of the body labors for its healing, nor do we consider it under special obligation to the other members because it has required more effort than it has contributed, a true act of charity should not be seen as a gratuitous gesture but as the fulfillment of a natural obligation. Therefore, let those who have performed one act of kindness not consider themselves absolved, as is often the case when a wealthy person contributes a portion of their possessions and delegates the remaining burdens to others as if they have no further responsibility. Instead, each one should recognize that regardless of their station or wealth, they owe themselves to their neighbors. The only limit to their benevolence should be the limit of their means. Let the extent of their resources guide the extent of their charity.
8. Let us delve deeper into the principal aspect of self-denial, the part that pertains to our relationship with God. We have already touched upon this subject before, but it is worth revisiting to gain a fuller understanding. When it comes to seeking convenience or tranquility in this present life, the Scriptures call us to surrender ourselves and all that we possess to the sovereign disposal of the Lord. We are called to offer Him the affections of our hearts, allowing Him to tame and subdue them. Often, we find ourselves consumed by an insatiable desire and boundless eagerness to pursue wealth and honor, to scheme for power, accumulate riches, and gather all the trappings that promise luxury and splendor. Conversely, we harbor an intense dread and abhorrence of poverty, lowly birth, and a humble station, striving to avoid them at all costs. As we observe those who shape their lives according to their own whims, we witness their restless minds, their countless schemes, and the weariness they endure in their quest to obtain what avarice or ambition desires or to escape the clutches of poverty and insignificance. To avoid falling into the same entanglements, Christian men and women must tread a different path. First and foremost, they must not yearn for, hope for, or fix their thoughts on any form of prosperity that is detached from the blessing of God. Instead, they must cast themselves upon His providence and rest securely and confidently in it. For no matter how much the carnal mind may appear self-sufficient in its pursuit of honor or wealth, relying on its own industry, zeal, or the favor of others, it is certain that all such efforts are in vain. Neither intellect nor labor will bear fruit unless the Lord grants success. On the contrary, it is His blessing alone that clears the way through all obstacles and brings everything to a joyful and favorable conclusion. Secondly, even if, without His blessing, we manage to acquire a measure of fame and riches (as we often see the wicked adorned with honors and wealth), we must recognize that those under God's curse do not partake in the slightest degree of true happiness. Anything we obtain without His blessing is destined for ill fortune. Surely, we should not desire that which only adds to our misery.
9. Therefore, let us firmly believe that all prosperity and desirable success come solely from the blessing of God, while recognizing that without it, we are destined for various forms of misery and calamity. This understanding should reshape our perspective on wealth and honors. Instead of eagerly striving for them through our own cunning and efforts, relying on the favor of others or trusting in the fickle whims of fortune, we ought to always have our eyes fixed on the Lord. It is under His guidance that we should be led to the path He has prepared for us. The first consequence of this perspective is that we will no longer pursue wealth and honors with reckless disregard for what is right and wrong. We will forsake deceitful schemes, wicked strategies, and actions that harm our neighbors. For how can we hope for the divine blessing while engaging in fraud, theft, and other iniquitous practices? This blessing is bestowed upon those who think with purity and act with uprightness, and it turns us away from sinister designs and evil deeds. Secondly, this perspective will temper our desire for wealth and curb our ambition for honor. How can we audaciously expect God's aid in fulfilling desires that contradict His Word? What God Himself has pronounced as cursed can never be pursued with His blessing. Lastly, if our achievements do not align with our hopes and aspirations, we will be shielded from impatience and despising our lot, whatever it may be. We will understand that to feel such discontent is to murmur against God, who, according to His will, dispenses riches and poverty, contempt and honors. In essence, the one who leans on the divine blessing, as described, will not employ wicked arts in the pursuit of what others most eagerly desire, knowing that such tactics are ultimately futile. Moreover, when prosperity comes their way, they will not attribute it to their own diligence, industry, or fortune, but rather recognize God as the true author. If, while others flourish, their own progress is limited or even regresses, they will bear their humble circumstances with greater equanimity and moderation than irreligious individuals do when their moderate success falls short of their desires. This person finds solace in resting more tranquilly than those at the pinnacle of wealth or power, for they believe that the Lord orders their affairs in the manner most conducive to their salvation. We witness this mindset in David, who, as he follows God and surrenders himself to His guidance, proclaims, "I do not concern myself with great matters or things too wonderful for me. But I have calmed and quieted myself, I am like a weaned child with its mother" (Psalm 131:1-2).
10. In every aspect of life, pious souls should display this same tranquility and endurance, extending it to all the contingencies and accidents that befall us in this present existence. True self-denial lies in surrendering ourselves entirely to the Lord, entrusting the entire course of our lives into His sovereign hands. No matter what may happen, those whose hearts are thus composed will not consider themselves wretched, nor will they grumble against God because of their circumstances. The necessity of this disposition becomes apparent when we contemplate the many misfortunes to which we are vulnerable. Various diseases assail us, at times pestilence ravages the land, and we find ourselves entangled in the calamities of war. Frost and hail destroy the promise of a bountiful harvest, leading to scarcity and poverty. Beloved ones, our dear companions on this earthly pilgrimage, are snatched away by the cruel hand of death, and our homes may be ravaged by fire. These are the events that drive some to curse their existence, loathe the day of their birth, and even blaspheme against God, accusing Him of cruelty and injustice. However, the believer must perceive, even in these trials, the mercy and paternal indulgence of God. Even if he sees his dwelling reduced to emptiness by the departure of loved ones, he will not cease to bless the Lord. His thoughts will be focused on the abiding grace of the Lord, which will not abandon his household. If his crops are blighted, mildewed, or destroyed by frost or hail, if famine looms before him, he will not succumb to despair or complain against God. Instead, he will maintain his confidence in the Lord, declaring, "We, your people, the sheep of your pasture, will give you thanks forever" (Psalm 79:13). He knows that even in the depths of sterility, God will provide sustenance. When afflicted with disease, the sharpness of pain will not overpower him to the point of impatience and reproach toward God. Rather, recognizing justice and mercy in the rod of affliction, he will patiently endure. In all circumstances, aware that everything is ordered by the Lord, he will receive each trial with a serene and grateful heart. He will not obstinately resist the divine governance, for he has willingly placed himself and all that he possesses in God's hands. Above all, let the Christian soul reject the foolish and pitiable consolation of the pagans, who, to fortify themselves against adversity, attributed it to blind fortune, considering it absurd to feel anger toward an aimless and capricious force that inflicted harm on the good and the wicked alike. On the contrary, the rule of piety teaches us that the hand of God governs and arbitrates the destinies of all. Instead of recklessly striking out against the world, He dispenses good and evil with perfect order and purpose.