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#53 Self Denial
From
The Fascination of the Race and Other Essays,
by Benjamin L. Sommer
Jesus said, “If any man will come after me, let him deny himself,take up his
cross, and follow me.” (Matt. 16:24) Thus self denial becomes established as an
essential part of Christian doctrine.
However, not all doctrine of self-denial is sound and wholesome, as we shall
show in these paragraphs. For our better understanding of the matter, let us
classify self-denial into three general classes:
The first two of the above are wholesome and constructive. The last is unsound,
unwholesome, and inconsistent with Christian doctrine and Christian liberty. We
shall discuss the several kinds of self-denial in the reverse of the order in
which they are named above.
The Self-Denial of Asceticism
Asceticism is really a religion in itself. In order to use a simpler name, let
us call it self-punishment. It is of heathenish origin, having flourished in
heathen lands long before the Christian era and still is in full swing in some
heathen lands.
It is based upon the belief that the material creation is essentially evil and
that the soul is purified by inflicting pain and suffering upon the flesh. In
part this is done by actually torturing the flesh, in part by denying the body
its natural and proper needs and desires.
A mild form of asceticism evidently threatened the church at Colosse, in
apostolic times, for we find the apostle Paul speaking decisive words against
it. He writes to the Colossians, “Wherefore if ye be dead with Christ from the
rudiments of the world, why, as this living in the world, are ye subject to
ordinances, (touch not, taste not, handle not, which all are to perish with the
using) after the commandments and doctrines of men? Which things have indeed a
show of wisdom in will-worship, and humility, and neglecting of the body, not in
any honor to the satisfying of the flesh.” (Col. 2:20-23) Also he warns them:
“Let no man beguile you of your reward in voluntary humility,” (Col. 2:18 )
etc., and, “Let no man therefore judge you in meat or in drink or in respect to
an holy day or of the new moon or of the sabbath days.” (Col. 2:16)
There is evidence in this epistle that there were some at Colosse who were
strongly inclined to that form of self-righteousness which expresses itself in
such things as “voluntary humility,” and “neglecting the body.” Asceticism, or
the religion of self-punishment, has a strong appeal to human nature for the
simple reason that it makes for self-righteousness. Human beings seem willing to
suffer much and to sacrifice a great deal if thereby they can justify
themselves.
In heathen lands, to this very day, men practicing the religion of asceticism or
self-punishment torture themselves almost unthinkably in order, as they say, to
find peace for the soul. Not only do they shut themselves off from their friends
and kin, in fact from the world, to live the lonely life of a hermit, but they
actually torture their bodies by lying on beds of sharp spikes or hanging
themselves up by their thumbs or driving splinters of wood under their
fingernails. They are even ingenious in devising unique methods of self-torture.
By these methods the ascetics claim to find peace. To me it is believable that a
certain kind and degree of peace may be so found; namely, the peace of
self-justification, of self-righteousness. What an unwholesome thing, what a
pitiful spectacle, that is compared to the justification through faith in Jesus
Christ!
The religion of self-inflicted torture, however, is not limited to heathen
lands. It has found a large place in the Roman Catholic religion, where men are
bidden to climb hills with pebbles in their shoes as penance for sins committed
or where men wear sharp chains about their bodies to torment the flesh or
otherwise inflict torture upon the body in the belief that it will help to
purify the soul.
Fortunately, such gross forms of self-torture are no problems among us. We speak
of them only for the purpose of illustrating the principle and placing the whole
matter of self-denial before us, so that we may clearly see the misuse as well
as the proper use of it.
That far more subtle, far finer, and more deceptive form of asceticism which
troubled the church at Colosse, however, is very common among us, and it is good
that we should recognize it and overcome it as it is a very unwholesome and
disturbing influence; namely, that doctrine which says, “touch not, taste not,
handle not,” and which assumes a “voluntary humility,” and which holds that
everything which gives us enjoyment is lust and must be suppressed. The brother
who said, “Whatever pleases the eye, is lust of the eye,” was a highly developed
ascetic.
The Pharisees had a large portion of asceticism in their religion. Jesus, on the
other hand, went about eating and drinking and living in a normal manner. This
offended the ascetics and they said, “Behold a gluttonous man and winebibber, a
friend of publicans and sinners.”
The Self-Denial Which Denies Unwholsome Tendencies
This kind of self-denial is a reasonable, wholesome, constructive thing. It
recognizes that in our nature there are many tendencies which need to be
controlled and some which need to be overcome.
This kind of self-denial is called into use when the apostle Paul writes to the
Colossians: “Mortify, therefore, your members which are upon the earth:
Fornication, uncleanness, inordinate affection, evil concupiscence and
covetousness, which is idolatry.”
If we find we have a tendency to lose control of our temper, that calls for
self-control or self-denial.
... Note: This article was found incomplete among the writings of Mr. Sommer.
View all episodes
By Timeless FaithFrom
The Fascination of the Race and Other Essays,
by Benjamin L. Sommer
Jesus said, “If any man will come after me, let him deny himself,take up his
cross, and follow me.” (Matt. 16:24) Thus self denial becomes established as an
essential part of Christian doctrine.
However, not all doctrine of self-denial is sound and wholesome, as we shall
show in these paragraphs. For our better understanding of the matter, let us
classify self-denial into three general classes:
The first two of the above are wholesome and constructive. The last is unsound,
unwholesome, and inconsistent with Christian doctrine and Christian liberty. We
shall discuss the several kinds of self-denial in the reverse of the order in
which they are named above.
The Self-Denial of Asceticism
Asceticism is really a religion in itself. In order to use a simpler name, let
us call it self-punishment. It is of heathenish origin, having flourished in
heathen lands long before the Christian era and still is in full swing in some
heathen lands.
It is based upon the belief that the material creation is essentially evil and
that the soul is purified by inflicting pain and suffering upon the flesh. In
part this is done by actually torturing the flesh, in part by denying the body
its natural and proper needs and desires.
A mild form of asceticism evidently threatened the church at Colosse, in
apostolic times, for we find the apostle Paul speaking decisive words against
it. He writes to the Colossians, “Wherefore if ye be dead with Christ from the
rudiments of the world, why, as this living in the world, are ye subject to
ordinances, (touch not, taste not, handle not, which all are to perish with the
using) after the commandments and doctrines of men? Which things have indeed a
show of wisdom in will-worship, and humility, and neglecting of the body, not in
any honor to the satisfying of the flesh.” (Col. 2:20-23) Also he warns them:
“Let no man beguile you of your reward in voluntary humility,” (Col. 2:18 )
etc., and, “Let no man therefore judge you in meat or in drink or in respect to
an holy day or of the new moon or of the sabbath days.” (Col. 2:16)
There is evidence in this epistle that there were some at Colosse who were
strongly inclined to that form of self-righteousness which expresses itself in
such things as “voluntary humility,” and “neglecting the body.” Asceticism, or
the religion of self-punishment, has a strong appeal to human nature for the
simple reason that it makes for self-righteousness. Human beings seem willing to
suffer much and to sacrifice a great deal if thereby they can justify
themselves.
In heathen lands, to this very day, men practicing the religion of asceticism or
self-punishment torture themselves almost unthinkably in order, as they say, to
find peace for the soul. Not only do they shut themselves off from their friends
and kin, in fact from the world, to live the lonely life of a hermit, but they
actually torture their bodies by lying on beds of sharp spikes or hanging
themselves up by their thumbs or driving splinters of wood under their
fingernails. They are even ingenious in devising unique methods of self-torture.
By these methods the ascetics claim to find peace. To me it is believable that a
certain kind and degree of peace may be so found; namely, the peace of
self-justification, of self-righteousness. What an unwholesome thing, what a
pitiful spectacle, that is compared to the justification through faith in Jesus
Christ!
The religion of self-inflicted torture, however, is not limited to heathen
lands. It has found a large place in the Roman Catholic religion, where men are
bidden to climb hills with pebbles in their shoes as penance for sins committed
or where men wear sharp chains about their bodies to torment the flesh or
otherwise inflict torture upon the body in the belief that it will help to
purify the soul.
Fortunately, such gross forms of self-torture are no problems among us. We speak
of them only for the purpose of illustrating the principle and placing the whole
matter of self-denial before us, so that we may clearly see the misuse as well
as the proper use of it.
That far more subtle, far finer, and more deceptive form of asceticism which
troubled the church at Colosse, however, is very common among us, and it is good
that we should recognize it and overcome it as it is a very unwholesome and
disturbing influence; namely, that doctrine which says, “touch not, taste not,
handle not,” and which assumes a “voluntary humility,” and which holds that
everything which gives us enjoyment is lust and must be suppressed. The brother
who said, “Whatever pleases the eye, is lust of the eye,” was a highly developed
ascetic.
The Pharisees had a large portion of asceticism in their religion. Jesus, on the
other hand, went about eating and drinking and living in a normal manner. This
offended the ascetics and they said, “Behold a gluttonous man and winebibber, a
friend of publicans and sinners.”
The Self-Denial Which Denies Unwholsome Tendencies
This kind of self-denial is a reasonable, wholesome, constructive thing. It
recognizes that in our nature there are many tendencies which need to be
controlled and some which need to be overcome.
This kind of self-denial is called into use when the apostle Paul writes to the
Colossians: “Mortify, therefore, your members which are upon the earth:
Fornication, uncleanness, inordinate affection, evil concupiscence and
covetousness, which is idolatry.”
If we find we have a tendency to lose control of our temper, that calls for
self-control or self-denial.
... Note: This article was found incomplete among the writings of Mr. Sommer.