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Post by Admin on Jun 4, 2024 15:57:17 GMT -5
Reformatted and Updated by Monergism Books
Outline
"On the Christian Life" by John Calvin is a transformative journey
that guides believers in living a truly Christian life. This book centers
on two fundamental principles that shape our Christian identity.
First, it emphasizes that genuine faith is characterized by a deep love
for righteousness. It is not merely a superficial profession, but a
heartfelt devotion to living in accordance with God's will. This love
for righteousness permeates every aspect of our lives and serves as
the foundation of our Christian identity.
Secondly, the book expounds on the standard by which we should
regulate our lives. The Christian life entails two essential duties.
Firstly, it requires unwavering patience in the face of challenges and
difficulties. In recognizing the arduous nature of the Christian
journey, we must cultivate endurance and steadfastness. Chapter
three delves into the significance of embracing the cross and its
transformative power in our lives.
Secondly, the Christian life
necessitates a constant meditation on the future life. Chapter four
invites us to contemplate the eternal rewards that await us, inspiring
hope and perseverance in our earthly pilgrimage.
Finally, the book highlights the proper use of this present life and its
comforts without falling into abuse or excess. It teaches us to
embrace the blessings of life while remaining vigilant against the
allure of worldly indulgence. Chapter five provides valuable guidance
on how to navigate the joys and challenges of this life, reminding us
that our ultimate goal is to honor God in all we do.
In "On the Christian Life," Calvin's pastoral wisdom and devotionally
rich insights inspire believers to embody the essence of Christianity.
It encourages us to love righteousness, embrace the cross, set our
minds on eternity, and use the blessings of this life for God's glory.
Through the transformative power of God's grace, this book guides
us on the path of true discipleship and helps us navigate the
complexities of the Christian journey with steadfastness, hope, and joy.
CHAPTER I.
LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT.
Chapter Summary:
Chapter 1: The Christian Life in Light of Regeneration and Repentance
I. The Connection: Exploring the profound link between this
treatise and the transformative doctrines of Regeneration and
Repentance. Delving into the divine mysteries that bind them
together. (Sections 1-3)
II. Navigating the Extremes: Discerning the delicate balance to
be upheld in the Christian life.
Condemnation of False Christians: Unmasking those who deny
Christ through their actions. Shunning their ways and
embracing the authenticity of true discipleship. (Section 4)
Hope Amid Imperfection: Encouraging Christians to persevere
with unwavering faith, even when perfection eludes them.
Embracing daily progress in piety and righteousness as a source
of hope and fulfill
1. We have previously acknowledged that the purpose of regeneration
is to harmonize the lives of believers with the righteousness of God,
solidifying their status as adopted sons and daughters. While the law
encompasses the new life within us, restoring the divine image, our
inherent sluggishness often requires assistance and motivation.
Thus, it is beneficial to gather from Scripture a genuine
understanding of this transformation so that those who sincerely
yearn for repentance do not veer off course in their zeal.
Furthermore, I am well aware that attempting to describe the
Christian life leads me into a vast and expansive realm, one that,
when fully explored, could fill countless volumes. Just look at the
extensive exhortations of the Church Fathers when they discuss
individual virtues. Their extensive treatment does not stem from
mere verbosity; whenever you undertake the task of extolling a
virtue, the abundance of material spontaneously guides your pen to
amplify it, as if proper discussion necessitates a comprehensive
approach. However, my purpose in presenting this plan for life is not
to delve into each virtue separately or indulge in lengthy
exhortations. Such endeavors can be found in the writings of others,
particularly in the Homilies of the Church Fathers. My aim, rather, is
to outline the method by which a devout person can properly
structure their life and to provide a concise, universal guideline for
regulating conduct appropriately. Perhaps one day, I may find the
time for more extensive discourse, or I may leave it to those who are
better suited for such an undertaking. I naturally gravitate towards
brevity, and perhaps my attempts at elaboration would not yield the
desired outcome. Even if I could garner high praise by being more
long-winded, I would scarcely be inclined to attempt it, especially
considering that the nature of my present work demands a concise
treatment of fundamental doctrine.
Just as philosophers offer definitions of rectitude and integrity, from
which they derive specific duties and an array of virtues, so too
Scripture is not devoid of order. In fact, it presents a most exquisite
arrangement, far surpassing that of philosophers in its certainty. The
only distinction lies in the fact that philosophers, driven by ambition,
consistently pursue a pristine clarity of arrangement to showcase
their genius. On the other hand, the Spirit of God, teaching without
pretense, does not always adhere to a strict structure. Yet, on
occasions when the Spirit does employ such order, it is evident that it
ought not to be disregarded.
2. The sacred Scriptures, which we now contemplate, are divinely
fashioned to fulfill two noble purposes. Firstly, they aim to infuse
and implant within our hearts a profound love for righteousness, a
disposition that does not come naturally to us. Secondly, they serve
as a guiding light, preventing us from straying off the path of
righteousness while we earnestly pursue it. Indeed, the Scriptures
abound with marvelous methods of promoting righteousness, and
throughout this work, we have already explored many of them. Let us
briefly revisit some of these treasures.
What better foundation can be laid than the reminder that we are
called to holiness because our God is holy? When we were scattered
like wayward sheep, lost in the labyrinth of this world, He graciously
gathered us back into His loving fold. Therefore, whenever our union
with God is mentioned, let us remember that holiness must be the
binding force. It is not by the merit of our own holiness that we
attain communion with Him; rather, we must first cleave to Him,
allowing His holiness to permeate our being as we obediently follow
His call. Yet, it is of utmost importance for His glory that He has no
fellowship with wickedness and impurity. Thus, He proclaims to us
that this is the very purpose of our divine calling—a purpose that we
should continually hold in reverence if we truly wish to respond to
God's call. For what purpose were we rescued from the darkness and
defilement of the world in which we were once submerged, if we
persist in indulging in them throughout our lives? Furthermore, we
are reminded that if we desire to be recognized as the Lord's chosen
people, we must dwell in the holy city of Jerusalem, a city
consecrated to His name. It would be impious for its inhabitants to
defile its sacred precincts with impurity. Therefore, the psalmist's
words resound with wisdom and truth: "Who shall abide in your
tabernacle? Who shall dwell in your holy hill? He who walks
uprightly and works righteousness" (Psalm 15:1-2; Psalm 24:3-4).
Surely, the sanctuary in which our God resides should never
resemble an unclean stable; instead, it ought to reflect the splendor
of purity and righteousness.
3. To awaken our hearts, the Scriptures graciously unveil the image
of God the Father, who, in His Anointed, has reconciled us to
Himself and imprinted His divine likeness upon us. He beckons us to
conform to this image, for it is our true identity (Romans 5:4). Come,
then, and show me a philosopher who can present a more
exceptional system—one that rivals the moral philosophy of
Scripture, beautifully arranged and harmonious. For when these
philosophers strive to inspire virtue, their exhortations merely urge
us to live in harmony with nature. But Scripture draws its
exhortations from a far deeper wellspring of truth. It not only
commands us to order our lives in relation to God, their rightful
Author, but it also reveals our fallen state, estranged from our true
origin—the law of our Creator. And yet, it graciously proclaims that
Christ, through whom we have been reconciled to God, stands before
us as the model, the very image that our lives should reflect. What
more efficacious guide could one desire? Indeed, what could surpass
this? If the Lord has adopted us as His children, stipulating that our
lives mirror the likeness of Christ—the bond of our adoption—then to
neglect righteousness is not merely perfidious rebellion against our
Creator but also a rejection of the Savior Himself.
Scripture draws from the rich tapestry of God's blessings and the
manifold facets of our salvation to construct its exhortations. Since
God has revealed Himself to us as a Father, we would be grievously
ungrateful if we did not, in turn, reveal ourselves as His beloved
children. Since Christ has cleansed us through the redeeming waters
of His blood and the sacred act of baptism, it would be unbecoming
for us to be defiled anew by sin. Since He has engrafted us into His
body, we, as His cherished members, should vigilantly guard against
any stain or contamination. Since our glorious Head ascended to
heaven, it is fitting for us to detach our affections from earthly
matters and, with our entire being, aspire to the heavenly realm.
Since the Holy Spirit has consecrated us as temples of the Lord, our
utmost endeavor should be to manifest the radiant glory of God and
shield ourselves from the defilement of sin. Since our souls and
bodies are destined for heavenly incorruptibility and an unfading
crown, let us diligently strive to keep them pure and untainted, ready
for the coming day of the Lord. These, my dear ones, are the surest
foundations of a well-ordered life, and you will search in vain for
anything comparable among philosophers. Their commendation of
virtue never ascends beyond the natural dignity of humanity, while
Scripture lifts our gaze to the celestial heights of divine transformation.
4. Now, let us turn our attention to those who, devoid of anything
more than the name and outward symbol of Christ, still dare to call
themselves Christians. How audacious it is for them to boast of this
sacred name! True communion with Christ is reserved for those who
have sincerely come to know Him through the Gospel. The Apostle
emphatically declares that no one has truly learned Christ unless
they have learned to cast off the old, corrupt self, influenced by
deceitful desires, and to put on Christ (Ephesians 4:22). Therefore,
these individuals stand convicted of falsely and unjustly claiming
knowledge of Christ, regardless of their fluency and eloquence when
speaking about the Gospel. Let it be known that doctrine is not a
matter of mere words, but of life itself. It is not grasped by the
intellect and memory alone, like other branches of knowledge, but it
is received only when it permeates the entire soul, finding its
dwelling place within the innermost recesses of the heart.
Thus, let them either desist from insulting God by boasting about
what they are not, or let them prove themselves to be worthy
disciples of their divine Master. The doctrine in which our faith is
encapsulated holds the foremost position, for through it our
salvation is initiated. Yet, it must flow through our being, permeate
our conduct, and effect a transformation within us, rendering us
fruitful in righteousness. If philosophers rightly take offense and
dismiss with disgrace those who, while professing an art that should
govern their behavior, reduce it to empty rhetoric and sophistry, then
with even greater reason shall we abhor those feeble sophists who
content themselves with allowing the Gospel to dance upon their
lips. For, from its powerful efficacy, the Gospel ought to penetrate
the deepest affections of the heart, establish its abode within the
soul, and permeate the entire being a hundredfold more than the
cold discourses of philosophers ever could.
5. I do not insist that the life of a Christian should perfectly embody
the Gospel in every aspect, although such a pursuit is commendable
and should be earnestly pursued. I do not impose such rigid
standards of evangelical perfection as to deny the title of Christian to
anyone who has not attained it. Were this the case, the Church would
be empty, for there is no person who is not far removed from such
perfection. Moreover, many who have made only modest progress
would be undeservedly rejected. What then shall we do? Let us keep
our eyes fixed on this lofty ideal, constantly striving towards it. Let it
be the goal towards which we fervently run. For we cannot pick and
choose among God's commandments, obeying some and
disregarding others as we please. Above all, God consistently
emphasizes integrity as the essence of true worship. By integrity, He
means a genuine and wholehearted devotion to Him, devoid of
pretense and falsehood. In contrast, a double mind stands in
opposition to such integrity. In essence, God teaches us that a
righteous life begins when our inward affections are sincerely
dedicated to God, pursuing holiness and righteousness.
Yet, recognizing that in this earthly prison of our bodies, none of us
possess the strength to hasten with unwavering swiftness, and that
many are burdened with weaknesses that cause them to hesitate,
stumble, and even crawl upon the ground, let each of us progress
according to the humble measure of our own ability and continue the
journey once begun. No one will travel so poorly that they do not
make some degree of daily progress. Therefore, let us never cease to
advance in the way of the Lord, even if our successes fall short of our
desires. Our efforts are not in vain when today surpasses yesterday,
as long as we maintain true singleness of mind, directing our
aspirations towards the goal. Let us refrain from self-deception and
indulgence in vices. Instead, let us constantly strive to become better,
until we attain the very essence of goodness itself. If throughout our
entire lives we seek and follow this path, we will ultimately reach our
destination when, freed from the limitations of our mortal bodies, we
are welcomed into full communion with God.
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Post by Admin on Jun 4, 2024 16:04:11 GMT -5
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 well ordered 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
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Post by Admin on Jun 4, 2024 16:19:41 GMT -5
CHAPTER III.
OF BEARING THE CROSS—ONE BRANCH OF SELF-DENIAL.
Chapter Summary: I. The Nature of the Cross: Its Necessity and Dignity
Section 1: Understanding the essence of the cross
Section 2: Recognizing the importance and honor of the cross
II. The Advantages of the Cross: Its Many Benefits
Sections 3-6: Exploring the manifold advantages of
embracing the cross
III. The Excellency of the Cross: A Paradoxical Journey
Sections 7-8: Discovering the unparalleled beauty of the
cross while acknowledging the presence of pain
IV. Warfare and Patience: Embracing the Cross in True Resilience
Sections 9-11: Understanding the spiritual battle fought
under the cross and embracing genuine patience, following
the example of Christ
1. The pious soul is called to ascend higher, following the path to
which Christ beckons His disciples: to take up their cross (Matthew
16:24). Those who have been chosen and honored with the intimate
fellowship of the Lord must prepare themselves for a life marked by
hardship, toil, and various forms of affliction. Our heavenly Father,
in His wisdom, deems it necessary to refine and test His people
through this challenging journey. Just as Christ, the firstborn Son,
embarked on this course, enduring a perpetual cross throughout His
earthly sojourn, so too must His children follow in His footsteps.
Although the Son held a special place in the Father's heart, being the
beloved one in whom He delighted, He was not exempt from a life of
trials. In fact, His very existence was permeated with the essence of
the cross. The Apostle offers insight into the purpose behind this
divine arrangement, affirming that even the Son, in His role as
obedient servant, learned obedience through suffering (Hebrews
5:8). Therefore, why should we exempt ourselves from the conditions
that our Head, Christ, willingly embraced on our behalf? He endured
the cross to provide us with a model of steadfast patience. It is for
this reason that the Apostle declares that all children of God are
destined to be conformed to the image of Christ. Thus, in the midst
of arduous and challenging circumstances, which the world perceives
as evil and adverse, we find solace in the knowledge that we are
partaking in the sufferings of Christ. Just as He traversed the path of
manifold afflictions on His way to heavenly glory, so too are we led
through diverse tribulations toward the same destination. The
Apostle Paul echoes this truth when he declares, "through many
tribulations we must enter the kingdom of God" (Acts 14:22). He
further desires to "know Him and the power of His resurrection and
the fellowship of His sufferings, being conformed to His death"
(Romans 8:29). How profoundly does the bitterness of the cross
diminish when we contemplate that our afflictions and adversities
draw us closer to Christ, deepening our fellowship with Him! In this
communion, our sufferings are not only blessed, but they also serve
to advance our salvation.
2. Let us consider that while it was solely to demonstrate His
obedience to the Father that our Lord took upon Himself the burden
of the cross, we, on the other hand, have numerous reasons to
continually live under its weight. By nature, we are feeble and
inclined to attribute all excellence to our flesh. Unless we have a
tangible display of our weakness, we easily overestimate our own
virtue and believe that it will remain unscathed and invincible in the
face of any challenge. This leads us to indulge in foolish and empty
confidence in our own abilities, becoming proud even against the
Lord Himself, as if we could rely on our own faculties without His
grace. There is no better remedy for this arrogance than when God,
through various means, reveals to us not only our weakness but also
our frailty. He may send us disgrace, poverty, bereavement, illness,
or other afflictions that we feel utterly incapable of enduring. It is in
these moments that we are humbled and learn to call upon His
strength, the only power that can sustain us under the weight of
suffering. Even the most righteous individuals, who are fully aware
that they do not stand in their own strength but in the grace of God,
would grow too confident in their own fortitude and constancy if they
were not brought to a deeper self-awareness through the trials of the
cross. This realization even dawned upon David, for he confesses, "In
my prosperity I said, 'I shall never be moved.' Lord, by Your favor
You have made my mountain stand strong; You hid Your face, and I
was troubled" (Psalm 30:6-7). He acknowledges that in times of
prosperity, his senses became dull and he neglected to rely on the
grace of God, instead leaning on his own strength and expecting
perpetuity. If such a great prophet could fall into this trap, how much
more should we fear and exercise caution? Although we may flatter
ourselves with thoughts of greater constancy and patience during
times of tranquility, it is through the humbling experiences of
adversity that we learn the truth. In the face of such trials, believers
progress in humility, casting off their misguided confidence in the
flesh and turning to the grace of God. And when they do so, they
come to experience the presence of divine power, which provides
ample protection.
3. This truth is beautifully expounded by the apostle Paul when he
declares that tribulation produces patience, and patience produces
experience (Romans 5:3-4). When believers find themselves in the
midst of tribulation, they come to experience the reality of God's
promise to be with them. It is through His sustaining hand that they
are able to endure with patience, a strength they could never muster
on their own. In this way, patience becomes a living proof to the
saints that God faithfully provides the aid He has promised whenever
it is needed. Such experiences serve to deepen and strengthen their
faith, for it would be ungrateful to doubt that God's truth will
continue to be firm and unwavering in the future, just as they have
found it to be in the past. We can clearly see the manifold benefits
that the cross brings. It shatters the inflated sense of our own virtue
and exposes the hypocrisy in which we take delight. It strips away
our harmful reliance on our own strength, teaching us to lean solely
on God. Thus, when we are humbled in this manner, we neither
succumb to oppression nor despair. Furthermore, victory over
tribulation engenders hope, as the Lord, in fulfilling His promises,
establishes His faithfulness for what lies ahead. These reasons alone
demonstrate the crucial necessity of bearing the cross. It is of
immense importance to be liberated from self-love and to become
acutely aware of our weakness. This awareness should instill in us a
deep sense of distrust in ourselves, leading us to transfer our
complete confidence to God alone. With heartfelt reliance, we lean
on Him, trusting in His aid and remaining invincible until the end.
We stand firm by His grace, recognizing that He is true to His
promises. And with unwavering assurance in the certainty of His
promises, we are fortified in hope, empowered to persevere.
4. Another purpose for the Lord's affliction of His people is to test
their patience and cultivate their obedience. Although believers can
only yield obedience to God through His enabling grace, He is
pleased to provide visible and remarkable demonstrations of the
graces He has bestowed upon His saints. He does this so that these
graces may not remain hidden and unused. Thus, by openly
showcasing the strength and constancy of endurance that He has
endowed His servants with, He is said to test their patience. This is
why we read of God testing Abraham when He asked him to sacrifice
his only son (Genesis 21:1, 12). It is also why Peter tells us that our
faith is proven through tribulation, just as gold is tested in the
furnace of fire. Is it not fitting that the excellent gift of patience,
bestowed upon believers by their God, be put to use and made
evident? Otherwise, it would never be valued according to its true
worth. Therefore, when God supplies the means to bring forth these
virtues, preventing them from lurking in obscurity or being wasted
and lost, there is sound reason for the afflictions endured by His
saints, for without such trials, their patience would not exist.
Moreover, I say that through the cross, believers are also trained in
obedience. They learn to live not according to their own desires, but
at the disposal of God. If everything proceeded as they wished, they
would never truly understand what it means to follow God. Seneca
mentioned an old proverb that when someone was encouraged to
endure adversity, they would say, "Follow God." This implies that
individuals only submit to the yoke of God when they willingly
endure His discipline and correction. Therefore, since it is right for
us to demonstrate obedience to our heavenly Father in all things, we
should not shy away from any method by which He trains us in obedience.
5. Yet, if we truly comprehend the necessity of obedience, we must
also recognize the inherent inclination of our carnal nature to cast off
the yoke of God whenever it is treated with even a hint of gentleness
and indulgence. It is akin to the behavior of unruly horses that, when
left idle for a few days in pasture and stable, become untamable and
fail to recognize the rider whom they once obediently obeyed.
Invariably, we fall into the very state that God laments in the people
of Israel – growing fat and stubborn, kicking against the very One
who has nurtured and cared for us (Deuteronomy 32:15). Though the
kindness of God should attract us to reflect upon and love His
goodness, our inherent wickedness is such that we are easily
corrupted by His leniency. Thus, it is not only necessary, but
essential, for us to be restrained by discipline, lest we give in to
petulance and rebellion. In His wisdom, the Lord intervenes through
the cross to subdue and control the arrogance of our flesh. He does
so in various ways, tailored to the specific needs of each individual.
Just as not all of us suffer from the same ailment, our cures do not
come in a uniform prescription. We observe, then, that while the
heavenly Physician may treat some with gentleness, He employs
more rigorous remedies for others, all with the purpose of providing
healing for every soul. No one is left untouched or unaffected, for He
knows that every single one of us, without exception, is afflicted with
the disease of sin.
6. We must acknowledge that our merciful Father not only seeks to
prevent our weakness but often corrects our past faults as well, in
order to keep us in obedience. Therefore, when afflictions befall us,
we ought to immediately reflect upon our past lives. In doing so, we
will recognize that the chastisement we receive is just and deserved
for the transgressions we have committed. Yet, the call to patience
should not primarily rest on the acknowledgement of our sins.
Scripture provides us with a far better perspective, teaching us that
in adversity we are chastened by the Lord so that we may not be
condemned along with the world (1 Corinthians 11:32). Therefore,
even in the bitterness of tribulation, we ought to perceive the
kindness and mercy of our Father, who continues to work for our
salvation. He afflicts us not to ruin or destroy us, but to deliver us
from the condemnation of the world. Let this understanding lead us
to heed the teachings of Scripture: "My son, do not despise the
chastening of the Lord, nor be discouraged when you are rebuked by
Him; for whom the Lord loves He chastens, just as a father the son in
whom he delights" (Proverbs 3:11-12). When we experience our
Father's discipline, should we not respond as obedient and teachable
children, rather than imitating the rebellious behavior of desperate
individuals hardened in wickedness? God would be condemning us
to destruction if He did not, through correction, call us back when we
stray from Him. Truly, it is said, "If you are without chastening...then
you are illegitimate and not sons" (Hebrews 12:8). We display utmost
perversity if we cannot endure His loving care and the attention He
gives to our salvation. Scripture draws a distinction between
believers and unbelievers, stating that the latter, enslaved to deep rooted iniquity,
only grow worse and more obstinate under the lash,
whereas the former, as free-born sons, turn to repentance. Now,
therefore, choose your stance. Although I have touched upon this
matter briefly here, as I have previously discussed it, it is sufficient to
remind us of its importance.
7. There is a profound consolation when we endure persecution for
the sake of righteousness. In those moments, our hearts should be
filled with awe at the honor bestowed upon us by God, as He marks
us with the special emblem of His soldiers. When we suffer
persecution for righteousness' sake, it encompasses not only our
unwavering defense of the Gospel but also our steadfast defense of
righteousness in any situation. Whether we find ourselves
contending for the truth of God against the deceptive lies of Satan or
defending the good and innocent against the injustices of the wicked,
we may face the offense and hatred of the world, placing our very
lives, fortunes, and reputations at risk. Yet, let us not grieve or shrink
back from giving ourselves wholeheartedly to God in such
circumstances. Let us not consider ourselves as wretched in the very
things that Christ Himself pronounced us blessed (Matthew 5:10).
Indeed, poverty in itself is accompanied by a sense of misery, as are
exile, contempt, imprisonment, and shame. Ultimately, death itself is
the ultimate calamity. However, when the favor of God breathes
upon us, there is nothing in this world that cannot turn into a source
of happiness for us. Let us find contentment in the testimony of
Christ rather than the false evaluations of the flesh. Following the
example of the Apostles, we will rejoice in being deemed "worthy to
suffer shame for His name" (Acts 5:41). Why? If, while aware of our
innocence, we are stripped of our possessions due to the wickedness
of others, we may be impoverished from a human standpoint. Yet, in
truth, our riches in heaven are multiplied. If we are driven from our
homes, we are embraced more warmly within the family of God. If
we are vexed and despised, our roots in Christ grow deeper. If we
bear the stigma of disgrace and shame, our position in the kingdom
of God is elevated. And if we are martyred, the gateway to eternal life
is opened before us. Since the Lord has placed such a high value
upon us, let us be ashamed to consider ourselves as anything less
than what we truly are, rather than clinging to the fleeting
allurements of this present life.
8. Scripture abundantly consoles us with these profound reflections,
assuring us that the ignominy and hardships we endure in the
defense of righteousness are not in vain. It would be an act of
ingratitude if we did not willingly and joyfully accept these trials
from the hand of the Lord. We must remember that this form of the
cross is most fitting for believers, as it is the very means by which
Christ desires to be glorified in us, as affirmed by the apostle Peter (1
Peter 4:11, 14). However, for those with noble hearts, suffering
disgrace is often more bitter than facing death itself. Paul explicitly
reminds us that not only persecution but also disgrace awaits us
because of our trust in the living God (1 Timothy 4:10). He also
encourages us, following his example, to walk in the face of both evil
reports and good reports (2 Corinthians 6:8). Yet, the cheerfulness
required does not imply a total insensitivity to pain. The saints would
not display patience under the cross if they were not tormented by
pain and grievously afflicted. Poverty brings hardship, disease brings
pain, ignominy brings shame, and death brings fear. Each of these
naturally vexes the mind due to its inherent bitterness. However, the
believer reveals their fortitude by being fully aware of the bitterness
and enduring the struggles with boldness. They exhibit patience by
restraining themselves from excesses, fearfully mindful of God's
commandments. They demonstrate alacrity by finding satisfaction
and solace in the spiritual consolation offered by God, even in the
midst of sorrow and sadness.
9. This spiritual conflict waged by believers against the natural
feeling of pain, while they strive for moderation and patience, is
beautifully depicted by the apostle Paul: "We are troubled on every
side, yet not distressed; we are perplexed, but not in despair;
persecuted, but not forsaken; cast down, but not destroyed" (2
Corinthians 4:8-9). Here we see that bearing the cross patiently does
not require the complete numbing of our emotions or an absolute
insensitivity to pain, as the Stoics of old falsely proclaimed. Their
ideal of an unfeeling hero, untouched by adversity or joy, was but a
shadow of true patience, an unattainable concept for humanity.
Likewise, we encounter in our midst a new breed of Stoics among
Christians who deem it sinful not only to groan and weep, but even to
experience sadness and anxiety. Such paradoxical notions are often
espoused by idle philosophers who dwell in speculation rather than
action, and their teachings do not serve us well. We must distance
ourselves from that rigid and cold philosophy. Our Lord and Master
Himself condemned it not only in words, but also through His own
example. He grieved and shed tears for the sorrows of Himself and
others. His teachings to His disciples were not contrary to this either,
for He said, "Ye shall weep and lament, but the world shall rejoice"
(John 16:20). And lest anyone should consider mourning as a vice,
He expressly declared, "Blessed are they that mourn" (Matthew 5:4).
It is no wonder, then, that if all tears were to be condemned, we must
question the tears shed by our Lord Himself, whose sweat fell like
drops of blood to the ground (Luke 22:44; Matthew 26:38). If every
form of fear were a sign of unbelief, what shall we make of the dread
that overwhelmed Him? And if all sadness were deemed sinful, how
could we justify His confession, "My soul is exceeding sorrowful,
even unto death" (Matthew 26:38)? Let us therefore embrace the full
range of human emotions, understanding that our Lord experienced
them as well, and let us find solace in His understanding and compassion.
10. I wanted to share these thoughts to encourage pious hearts and
prevent them from falling into despair. Let us not abandon the
pursuit of patience simply because it seems impossible to rid
ourselves of natural grief. We must avoid turning patience into a
state of numbness or transforming a courageous and steadfast
person into an unfeeling block. Scripture commends the endurance
of saints when, despite the hardships they face, they are not crushed;
when bitterness fills their hearts, yet spiritual joy fills their souls;
when anxiety weighs them down, yet they are uplifted by the
consolation of God. However, there remains a certain resistance
within their hearts because human nature instinctively recoils from
and dreads what is adverse to it. Nevertheless, the devout soul seeks
to obey the divine will even in the face of these difficulties. Our Lord
alluded to this resistance when He spoke to Peter, saying, "When you
were young, you dressed yourself and went where you wanted; but
when you are old, you will stretch out your hands, and someone else
will dress you and lead you where you do not want to go" (John
21:18). While it is unlikely that Peter was forced into martyrdom
against his will, for that would have diminished the honor of his
sacrifice, it is evident that he experienced a duality of wills. When he
contemplated the brutal death he was to face, he felt horror and a
desire to avoid it. Yet, when he considered that it was God who called
him to this sacrifice, his fear was subdued and he embraced his fate
with courage. Therefore, if we truly desire to be disciples of Christ,
we must strive to cultivate deep reverence and obedience towards
God, taming and subduing any affections that contradict His
sovereign will. In doing so, regardless of the type of cross we bear, we
will maintain unwavering patience even in the most trying
circumstances. Adversity will still carry its bitterness and sting us
deeply. In times of illness, we may groan and feel restless, longing for
health. When poverty weighs upon us, anxiety and sadness may
pierce our hearts. The pain of ignominy, contempt, and injury may
wound us, and the tears of grief may flow when we lose loved ones.
Yet, through it all, our conviction will remain: The Lord has ordained
it, and so we shall follow His will. Even in the midst of anguish, amid
our sighs and tears, this thought will naturally arise within us and
inspire us to endure cheerfully for the sake of that which afflicts us.
11.But the primary reason for embracing the cross is rooted in the
divine will, and we must elucidate the distinction between
philosophical and Christian patience in a concise manner. Indeed,
only a handful of philosophers ventured to comprehend that
affliction is a means by which the hand of God tests us, and that we
ought to obediently submit to God in this regard. Their only rationale
is that it must be so. But is this not akin to acknowledging that we
must yield to God simply because it is futile to contend against Him?
For if our obedience to God is contingent upon necessity, and we
would abandon it as soon as we can escape its demands, then it lacks
sincerity. However, the considerations Scripture prompts us to
reflect upon concerning the will of God are vastly different. It directs
our attention to justice, equity, and our own salvation. Therefore,
Christian exhortations to patience are grounded in these principles.
Whether poverty, exile, imprisonment, contempt, disease,
bereavement, or any other evil befalls us, we must recognize that
none of these circumstances occur apart from the will and
providence of God, and that everything He does is executed with
perfect order. Moreover, do not our countless daily transgressions
deserve to be chastised more severely and with a heavier rod than
His mercy employs? Is it not right that our flesh be subdued and
brought under the yoke, so that it may no longer rage and indulge
itself wantonly? Are not the justice and truth of God worthy of our
endurance for their sake? Therefore, if equity is unquestionably
displayed in affliction, we cannot murmur or struggle against it
without committing iniquity. We no longer hear the cold exhortation,
"Yield because it is necessary," but rather a living and dynamic
commandment, "Obey because it is unlawful to resist; bear patiently,
for impatience is rebellion against the justice of God." Furthermore,
as we are naturally drawn to that which we perceive as conducive to
our own safety and benefit, our heavenly Father comforts us by
assuring us that even in the very cross with which He afflicts us, He
provides for our salvation. If it is evident that tribulations are
salutary for us, why should we not receive them with tranquil and
grateful hearts? By enduring them patiently, we are not succumbing
to necessity, but rather contenting ourselves with our own good.
Consequently, these reflections expand our contracted minds, which
are naturally embittered by the weight of the cross, and fill them with
spiritual joy. From this springs forth the offering of thanksgiving,
which can only arise from a heart that is cheerful and gladdened. As
nothing ought to hinder these sentiments within us, it becomes
evident how imperative it is to temper the bitterness of the cross with spiritual joy
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Post by Admin on Jun 4, 2024 16:24:59 GMT -5
CHAPTER IV.
OF MEDITATING ON THE FUTURE LIFE.
Chapter Summary
I. The Primary Purpose of the Cross
The cross serves as a means to cultivate contempt for the
present and ignite our aspirations towards the future life.
(Section 1, 2)
II. Embracing the Future Life
While withdrawing from the present life, we should neither
avoid nor despise it. Instead, we should eagerly desire the
future life and willingly depart from the present at the
command of our sovereign Master. (Section 3, 4)
III. Overcoming the Fear of Death
Our natural inclination to fear death is discussed, along
with the correction and remedy to alleviate this fear. (Section 6
1. WHATEVER be the kind of tribulation with which we are afflicted,
we should always consider the end of it to be, that we may be trained
to despise the present, and thereby stimulated to aspire to the future
life. For in the wisdom of God, He knows the strong inclination of
our hearts to cling to this world with a slavish love. To prevent us
from being ensnared and attached to it, He graciously employs the
most fitting means to awaken us from our spiritual slumber.
Although we may claim to have a desire for heavenly immortality,
our thoughts, desires, and actions often reveal our earthly
preoccupations. Our minds are captivated by the allure of wealth,
power, and honors, blinding us to the true purpose of our existence.
Our hearts become entangled in the snares of avarice, ambition, and
lust, preventing us from soaring above these worldly enticements.
Our souls, captivated by the pleasures of the flesh, seek fulfillment
and happiness solely on this earth. To cure us of this malady, the
Lord, in His wisdom, exposes the vanity of this present life through
the constant reminder of its miseries. He allows us to be assailed by
conflicts, turmoil, and injustice, revealing the fleeting nature of
worldly peace. He strips us of excessive wealth or restricts us to
modest means, reminding us that earthly riches are transient and
unsatisfying. He brings about periods of exile, scarcity, or calamity,
teaching us the fragility of temporal blessings. He permits us to
experience marital difficulties, the misconduct of our loved ones, or
the anguish of loss, humbling us and redirecting our focus to eternal
realities. And if in His mercy, He withholds these afflictions, He
reminds us of our mortality and the brevity of earthly joys through
diseases and dangers. It is through the discipline of the cross that we
find true wisdom when we acknowledge that this life, when
examined in itself, is restless, troubled, and filled with countless
sorrows, devoid of genuine happiness. Its supposed blessings are but
fleeting illusions, tainted by a mixture of evanescent joys and
persistent evils. Hence, we understand that our purpose here is not
to seek comfort or security but to engage in a spiritual contest,
fixating our gaze upon the heavenly crown. Only when we have
learned to despise the fleeting pleasures of this world can our hearts
sincerely desire and aspire to the eternal joys of the future.
2. For there is no middle ground between these two choices: either
we must consider the earth as worthless, or we will remain enslaved
by an intemperate love for it. Therefore, if our gaze is fixed on
eternity, we must diligently strive to free ourselves from the chains
that bind us. Furthermore, since the present life entices us with its
allurements and presents an illusion of delight, grace, and sweetness,
it is of utmost importance that we are occasionally awakened from its
seductive embrace. What would become of us if we were to enjoy an
uninterrupted flow of honor and felicity in this earthly existence?
Even the constant prodding of affliction often fails to stir us to a
proper awareness of our own wretchedness. The transitory nature of
human life, like smoke or a passing shadow, is not a hidden truth
known only to the learned; it is a proverb deeply rooted in the
common consciousness. Though we acknowledge this fact, we rarely
contemplate it or keep it in our memory. Instead, we make our plans
as if our immortality were firmly grounded on this earth. It is true
that when we encounter a funeral or walk among graves, the image of
death confronts us, and we may philosophize eloquently about the
vanity of life. However, such moments of reflection are often fleeting
and hold little lasting impact. They vanish as soon as we turn away,
leaving no trace of remembrance. In essence, they pass by like the
applause in a theater after a pleasant spectacle. Forgetful not only of
death itself but also of our own mortality, as if we have never heard a
whisper of it, we indulge in complacent security, expecting an earthly
immortality. Even if someone interjects with the proverb that "man
is a creature of a day," we may acknowledge its truth, but it fails to
truly penetrate our consciousness, for the concept of perpetuity still
clings to our minds. Who can deny, then, the profound significance
of being not merely reminded through words but thoroughly
convinced through firsthand experience of the wretched condition of
our earthly existence? Even when we are convinced, we often
continue to gaze upon it with vicious and foolish admiration, as if it
contained the sum of all that is good. But if God deems it necessary
to train us in this manner, it is our solemn duty to heed His call and
allow Him to shake us from our slumber, so that we may hasten to
despise the world and wholeheartedly aspire to the life that is to come.
3. Yet the contempt that believers should cultivate towards the
present life must not give rise to hatred or ingratitude towards God.
Despite its abundance of wretchedness, this life is counted among
the divine blessings that are not to be disregarded. Therefore, if we
fail to recognize the kindness of God in it, we are guilty of ingratitude
towards Him. To believers, in particular, it should serve as evidence
of divine benevolence, as it is wholly intended to promote their
salvation. Before openly revealing the inheritance of eternal glory,
God graciously reveals Himself to us as a Father through lesser
proofs, namely, the daily blessings He bestows upon us. Therefore,
while this life acquaints us with the goodness of God, shall we
disdain it as if it contained no goodness at all? We ought to feel and
regard it in such a way that we place it among those gifts of divine
goodness that are not to be despised. Even without the abundance of
clear evidence in Scripture—which indeed exists—nature itself urges
us to offer thanks to God for bringing us into existence, granting us
the use of life, and providing us with all the means necessary for its
preservation. Moreover, there is an even higher reason when we
consider that here on earth we are being prepared for the glory of the
heavenly kingdom. For the Lord has ordained that those who will
ultimately be crowned in heaven must first engage in a battle on
earth, overcoming its challenges and obtaining victory before they
can triumph. Another reason is that here, in various ways, we begin
to taste the divine goodness, arousing our hope and desire for its
complete manifestation. Once we recognize that our earthly life is a
gift of divine mercy, for which we are duty-bound to be grateful, we
can then properly reflect on its most wretched condition and escape
the excessive attachment to it that we naturally tend towards.
4. As our improper love for this earthly life diminishes, our longing
for a better and eternal life should increase. I must admit that there
is wisdom in the opinion of those who believed that it was better not
to be born, and the next best thing was to die early. For those who
lacked the light of God and true faith, what could they see in this
world but dire omens and evil? It was not unreasonable for them to
mourn and shed tears at birth and rejoice at death. However, they
did so without profit because, lacking the true doctrine of faith, they
failed to see how this life, in itself neither happy nor desirable, can
turn to the advantage of the righteous. Their opinion led them into
despair. But as believers, when we assess this mortal life and
recognize its inherent misery, let us strive with greater zeal and less
hindrance to reach for the future and eternal life. When we compare
the two, the former not only becomes insignificant, but in
comparison to the latter, it is to be despised and scorned. If heaven is
our true homeland, what can the earth be but a place of exile? If
departing from this world is entering into life, then the world is but a
tomb, and residing in it is being immersed in death. If being freed
from the body is gaining true freedom, then the body itself is a
prison. If the ultimate happiness lies in the presence of God, then
how miserable is life without it? Yet, while we are still in this earthly
body, we are absent from the Lord. Therefore, when we compare the
earthly life to the heavenly life, it can be truly despised and trampled
underfoot. However, we should never hate it except insofar as it
keeps us enslaved to sin. And even in this hatred, we should not
direct it towards life itself. Nevertheless, we should approach it with
weariness or disdain, longing for its end and being ready to continue
in it according to the will of the Lord, keeping far from murmuring
and impatience. It is as if the Lord has assigned us a post, which we
must faithfully maintain until He calls us back. Paul, in his lament,
acknowledges his condition of still being bound to the body and
earnestly yearns for redemption. Yet, he declared his readiness to
obey God's command, prepared for either life or death, recognizing it
as his duty to glorify God's name whether through life or through
death, while leaving it to God to determine what is most conducive to
His glory. Therefore, if it is our purpose to live and die for the Lord,
let us surrender the length of our life and the timing of our death to
His disposal. Let us eagerly long for death, meditate upon it
constantly, and despise this life in comparison to the future
immortality. Let us long to renounce it because of the bondage of sin,
whenever it pleases the Lord to do so.
5. But it is truly remarkable that many who claim to be Christians,
instead of longing for death, are filled with fear and dread at the
mere mention of it. It is not surprising that our natural inclinations
are somewhat unsettled by the thought of our own dissolution.
However, it is utterly unacceptable that the light of piety should not
shine so brightly in the hearts of Christians as to overcome and
suppress that fear with greater consolation. When we reflect upon
the transient, defective, corruptible, fading, withering, and decaying
nature of our earthly bodies, knowing that they will be dissolved only
to be renewed in a sure, perfect, incorruptible, and heavenly glory,
shouldn't our faith compel us to eagerly desire what nature fears?
When we contemplate that death is our return from exile to our true
homeland, a heavenly country, shouldn't this bring us comfort? After
all, everything yearns for lasting existence. I acknowledge this, and
therefore argue that we ought to fix our gaze on future immortality,
where we may attain the permanence that eludes us in this earthly
realm. The apostle Paul rightly urges believers to eagerly embrace
death, not because they wish to be unclothed, but because they long
to be clothed with the heavenly garments of resurrection (2
Corinthians 5:2). Shall the lower animals, and even inanimate
creatures like wood and stone, who are conscious of their present
vanity, eagerly anticipate the final resurrection and liberation from
vanity alongside the sons of God (Romans 8:19)? And shall we,
endowed with the light of intellect, and more than intellect,
enlightened by the Spirit of God, when our very essence is at stake,
fail to rise above the corruption of this earth? However, this is not
the time or place for me to argue against this great perversity. From
the outset, I declared that I did not intend to engage in an extensive
discussion of common topics. My advice to those whose hearts are
filled with such timidity is to read the short treatise of Cyprian, "On
Mortality," unless they are more deserving of being sent to the
philosophers, that by examining their teachings on the contempt of
death, they may begin to blush. Let us firmly hold this truth,
however, that no one has truly advanced in the school of Christ
unless they look forward with joy to the day of death and the final
resurrection (2 Timothy 4:18; Titus 2:13). For Paul distinguishes all
believers by this mark, and the consistent message of Scripture
directs us to that glorious hope whenever it seeks to stir us up to
genuine and abounding joy. "Look up," says our Lord, "and lift up
your heads, for your redemption draws near" (Luke 21:28). Is it
reasonable, I ask, that what He intended to have a powerful effect in
stirring us up to alacrity and exultation should only produce sadness
and consternation? If that were the case, why do we still boast of
Him as our Master? Therefore, let us regain a sound mind, and no
matter how much the blind and foolish longings of the flesh may
resist, let us not hesitate to earnestly desire the advent of the Lord,
not only in wish but also with fervent sighs, as the most favorable
and blessed of all events. He will come as our Redeemer, delivering
us from the immense abyss of evil and misery, and leading us to the
blessed inheritance of His eternal life and glory.
6. Indeed, it is true. The entire body of believers, as long as they
dwell on this earth, must be like sheep led to the slaughter,
conforming themselves to Christ, their head (Romans 8:36). Their
situation would be most lamentable if they did not, by lifting their
hearts to heaven, rise above all that is of this world and transcend the
current state of affairs (1 Corinthians 15:19). On the other hand, once
they have lifted their gaze above earthly matters, even if they witness
the wicked flourishing in wealth and honor, enjoying deep peace,
indulging in luxury and splendor, and reveling in all sorts of
pleasures, even if they themselves are wickedly attacked, insulted by
pride, robbed by greed, or assailed by any other passion, they will
bear these afflictions with ease. Their eyes will turn to that day
(Isaiah 25:8; Revelation 7:17) when the Lord will welcome His
faithful servants, wiping away all tears from their eyes, clothing them
in garments of glory and joy, satisfying them with the ineffable
sweetness of His pleasures, exalting them to share in His greatness,
and ultimately granting them a share in His eternal happiness. As for
the wicked who may have prospered on earth, they will be cast out in
extreme ignominy. Their delights will be transformed into torments,
their laughter and joy into wailing and gnashing of teeth, their peace
into the torment of conscience, and their luxury into unquenchable
fire. The Lord will humble them beneath the feet of the godly, whom
they had mistreated and tested. As Paul declares, "it is a righteous
thing with God to repay with tribulation those who trouble you, and
to give you who are troubled rest with us when the Lord Jesus is
revealed from heaven" (2 Thessalonians 1:6-7). This, indeed, is our
only consolation. Without it, we would either succumb to despair or
seek our ruin in the empty solace of the world. The Psalmist
confesses, "My feet had almost stumbled; my steps had nearly
slipped. For I was envious of the boastful when I saw the prosperity
of the wicked" (Psalm 73:3-4). He found no refuge until he entered
the sanctuary and considered the ultimate fate of the righteous and
the wicked. In summary, the triumph of the cross of Christ over the
devil, the flesh, sin, and sinners occurs in the hearts of believers only
when their eyes are fixed on the power of His resurrection
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Post by Admin on Jun 4, 2024 16:27:59 GMT -5
CHAPTER V.
HOW TO USE THE PRESENT LIFE, AND THE COMFORTS OF IT.
Chapter Summary:
1: The Necessity and Usefulness of This Doctrine
Section 1: Understanding the importance of the doctrine
Section 2: Avoiding extremes to use the present life and its comforts wisely
2: Avoiding the Intemperance of the Flesh
Section 3: First method for avoiding intemperance
Section 4: Second method for avoiding intemperance
Section 5: Third method for avoiding intemperance
Section 6: Fourth method for avoiding intemperance
1. Through the teachings of Scripture, we are not only instructed in
the fundamental principles of faith but also guided in the proper use
of earthly blessings, a vital aspect that should not be overlooked in
shaping our lives. As we navigate this journey of life, we cannot avoid
using the necessary provisions for our existence, nor should we
completely abstain from those things that bring delight. Instead, we
must strike a balance and employ them with a pure conscience,
whether for our essential needs or for the enjoyment they bring. The
Lord, in His wisdom, reveals to His people that this present life is but
a pilgrimage towards the heavenly kingdom. Therefore, it is evident
that we should utilize the blessings of this world in a manner that
aids our progress rather than hinder it. In light of this, the apostle
Paul aptly exhorts us to use the world without abusing it, and to
possess material things as though we were not possessed by them (1
Corinthians 7:30-31). However, as we tread this path, we must be
cautious, for it is treacherous ground, and the peril of falling on
either extreme side is great. Let us then plant our feet firmly on solid
ground, where we can stand securely. In the pursuit of rectifying the
rampant excesses of intemperance and luxury, there have been
virtuous and godly individuals who, out of a desire to correct this
pernicious evil, advocated for a severe approach, allowing mankind
to only use material goods to the extent of their necessity. Although
their counsel was well-intentioned, it was unnecessarily austere,
binding consciences with stricter restraints than what the Word of
God prescribes. According to their perspective, necessity entailed
abstaining from anything that could be deemed unnecessary, to the
point where they considered it scarcely lawful to supplement one's
diet beyond bread and water. Others adopted even more stringent
measures, as exemplified by Cratetes the Theban, who cast his riches
into the sea, believing that unless he destroyed them, they would
destroy him. In the present day, there are also those who, seeking an
excuse for carnal excess in their use of external things, would pave
the way for licentiousness. They assume, albeit erroneously, that this
liberty should not be subject to any regulation, but rather left to
individual conscience to determine what is permissible. While I
acknowledge that consciences cannot and should not be bound by
rigid and inflexible laws in this matter, it is crucial to recognize that
Scripture provides general principles to guide us in legitimate use.
Therefore, we must adhere to the boundaries it sets forth, mindful of
its instructions and exercising discernment in our choices.
2. Let us firmly establish within ourselves this fundamental
principle, so that we do not falter in our stewardship of the gifts
bestowed upon us by Divine Providence. May we always direct these
gifts towards the purpose for which their Creator fashioned and
destined them, for He formed them with our well-being in mind, not
for our ruin. There is no better guide than the one who keeps this
purpose diligently before their eyes. Therefore, as we contemplate
the reason behind the creation of food, we will discover that it was
designed not only to fulfill our basic needs but also to bring us joy
and delight. Likewise, in the realm of clothing, its purpose extends
beyond necessity to encompass beauty and honor. Even in the realm
of plants, fruits, and trees, their manifold uses are accompanied by
the gracefulness of their appearance and the sweetness of their
fragrance. Would the psalmist enumerate wine that gladdens the
heart of humanity and oil that makes their faces shine among God's
mercies if they were not meant to be enjoyed? Would the Scriptures
repeatedly extol His benevolence in providing such things for
humankind? The very nature of these gifts indicates their lawful
enjoyment and reveals the extent to which they can be appreciated.
Did the Lord not adorn flowers with captivating beauty that pleases
the eye and fill the air with fragrances that delight the senses? Should
we then consider it unlawful to relish in the sight of their beauty and
the aroma they emit? Moreover, has He not distinguished certain
colors as more pleasing than others? Has He not imbued gold, silver,
ivory, and marble with unique qualities, rendering them precious
above other metals and stones? In short, has He not endowed
countless things with value, even when they lack any inherent
necessity?
3. Let us cast aside that cold-hearted philosophy which, in its
inhumanity, restricts the use of God's creation to mere necessity.
This philosophy not only maliciously robs us of the lawful fruits of
His abundant goodness, but also seeks to strip humanity of its
senses, reducing us to lifeless objects. However, let us also guard
ourselves diligently against the temptations of the flesh, for if left
unchecked, they will burst through all boundaries. These
temptations are advocated by those who, under the guise of liberty,
indulge in every kind of excess. Let us first acknowledge that the
purpose of all things is to teach us about their Creator and inspire
gratitude for His benevolence. Where is the gratitude if we indulge so
excessively in feasting and wine that we are rendered unfit for acts of
piety or the responsibilities of our vocation? Where is the recognition
of God if our flesh, inflamed with lust due to excessive indulgence,
contaminates our minds and robs us of the ability to discern honor
and righteousness? Where is our thankfulness to God for clothing if
we, because of luxurious garments, become conceited and look down
upon others? If our love for ostentation and splendor paves the way
for immodesty? Where is our acknowledgment of God if our minds
are captivated by the allure of these things? Many are so devoted to
sensory pleasures that their minds lie buried, and others are so
enamored with marble, gold, and paintings that their hearts become
cold as stone and they resemble mere painted figures. The aromas of
the kitchen seduce them to the point that they lose their spiritual
discernment. Similar examples can be found in various aspects of
life. Therefore, it is evident that there is a great need to restrain and
control these licentious abuses, adhering to the guidance of the
apostle Paul: "But put on the Lord Jesus Christ, and make no
provision for the flesh, to gratify its desires" (Romans 13:14). When
excessive liberty is granted to these desires, they burst forth without
measure or restraint.
4. There is no surer or swifter path to this than by embracing a
disdain for the present life and setting our hearts on celestial
immortality. From this foundation, two guiding principles emerge:
First, it remains imperative for those who have wives to live as if they
had none, and for those who engage with the world to do so without
abusing it. (1 Corinthians 7:29, 31) Secondly, we must cultivate a
spirit of tranquility and patience, whether we endure poverty or
experience abundance. The one who adheres to the principle of using
this world as if not consumed by it not only eradicates all gluttony in
relation to food and drink, and all excesses of indulgence, ambition,
pride, lavish displays, and unnecessary frugality in matters of
sustenance, dwelling, and attire, but also eliminates every care and
affection that might divert or impede their pursuit of the heavenly
life and the nurturing of their soul's welfare. Cato wisely observed
that luxury begets great anxiety and fosters a profound disregard for
virtue. There is an ancient proverb which states, "Those who are
overly preoccupied with caring for the body tend to neglect the soul."
Therefore, while a Christian's liberty in external matters is not
strictly bound by rigid regulations, it is nevertheless subject to this
law: to indulge as little as possible. Conversely, it is our constant duty
not only to restrain extravagance but also to eliminate any
unnecessary display of abundance. We must diligently guard against
turning what should be a means of support into an obstacle in our
spiritual journey.
5. Another guiding principle is for those in humble and narrow
circumstances to cultivate patience in bearing their wants, so as not
to become immoderately desirous of things whose moderate use
signifies significant progress in the school of Christ. For in addition
to the various vices that accompany an excessive longing for earthly
goods, one who is impatient in poverty often reveals the contrary
ailment in abundance. By this, I mean that the person who is
ashamed of a simple garment will boast vainly of a splendid one; the
one who is dissatisfied with a modest meal and yearns for a more
luxurious supper will recklessly abuse luxury once obtained; the one
who struggles and is discontented in embracing a humble and
private station will be unable to refrain from pride upon attaining
honor. Let it be the aspiration of all who sincerely desire piety to
learn, following the Apostle's example, "both to be full and to be
hungry, both to abound and to suffer need." (Philippians 4:12)
Moreover, Scripture provides a third guideline for moderating the
use of earthly blessings. We have touched upon it when discussing
the duties of charity. It teaches us that all these gifts have been
graciously bestowed upon us by God and entrusted to our care, with
the understanding that we will one day give an account of how we
have managed them. Thus, we ought to administer them as if we
continually hear the words echoing in our ears, "Give an account of
your stewardship." Simultaneously, let us bear in mind that it is the
Lord Himself who will evaluate our stewardship. He highly esteems
abstinence, sobriety, frugality, and moderation, while despising
luxury, pride, ostentation, and vanity. He approves of no
administration that is not accompanied by charity. It is He who, with
His own words, has already condemned all those pleasures that
divert the heart from chastity and purity or cloud the intellect.
6. The final consideration we must bear in mind is that the Lord
commands each one of us to conduct ourselves according to our own
calling in every aspect of life. He understands the restless nature of
the human mind, its tendency to be easily swayed, its inclination to
hold contradictory desires, and its ambition. To prevent chaos and
folly from prevailing, He has assigned specific duties to individuals
based on their distinct stations in life. By defining these various roles
as callings, He sets boundaries that prevent us from wandering
aimlessly. This distinction is so essential that all our actions are
evaluated by Him through this lens, often in a manner that differs
from human reason or philosophy. Philosophers consider nothing
more noble than liberating one's country from tyranny, yet the
private individual who assassinates the tyrant is openly condemned
by the divine judgment. However, I shall not dwell on specific
examples. It is enough to understand that the foundation and
starting point of right action in every circumstance is the call of the
Lord. Without acting in accordance with it, one will never fulfill their
duties properly. Although someone may occasionally be able to
present something seemingly praiseworthy, whatever it may be in
the eyes of humanity, it will be rejected before the throne of God.
Moreover, there will be disharmony in the different aspects of their
life. Hence, only those who direct their lives toward this purpose will
have them properly ordered. Free from the impulse of recklessness,
they will not venture beyond the bounds of their calling, recognizing
that it is unlawful to exceed the prescribed limits. The obscure
individual will not shy away from cultivating a private life, for they
understand the importance of remaining steadfast in the position
assigned to them by God. Likewise, in all our concerns, labors,
troubles, and burdens, it will bring great solace to know that these
are under the watchful care of God. The magistrate will fulfill their
duty with greater willingness, and the head of a household will
remain content in their rightful sphere. Each person, in their unique
vocation, will bear the inconveniences, worries, restlessness, and
anxieties that accompany it without complaint, knowing that God
has placed these burdens upon them. This realization will also
provide exquisite comfort, for in faithfully pursuing your own calling,
no task will be so lowly and insignificant that it lacks splendor and
worth in the eyes of God
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