#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 self-denial of service.
- The self-denial of unwholesome tendencies.
- The self-denial of asceticism.
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.