Self-Denial by R. F. C.

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 5, 1865

Self-Denial.

By R. F. C.

I ONCE read a work upon Natural Religion, published, I think, by Fowler and Wells, of New York, in which a comparison was instituted between natural religion, so called, and that which is revealed in the Bible. In most things a perfect agreement was found, the author giving natural or philosophical reasons for obedience to the revealed commandments of God. But when he came to the precept of self-denial, given by our Saviour, he found, as he thought, the two systems of religion at variance. We may readily guess which system he thought was wrong. I view his work as an insidious attack upon the Bible, finding much in it that is reasonable, for the sake of finding something in it that is unreasonable, making reason, falsely so called, condemn it. "Self-denial," said he, (I quote from memory,) "forms no part of the creed of natural religion. On the contrary, nature teaches us to enjoy the greatest amount of good, possible."

He reasoned like this: The unrestrained indulgence of the appetites and passions is productive of pain, and not of permanent pleasure. Therefore to control them agreeably to the laws of nature, is to seek and obtain their highest gratification. This is self-enjoyment, not self-denial. Again, individual sacrifice, in certain things, tends to the good of society in general, producing the greatest amount of happiness in the aggregate. Seeking the greatest good of society is not self-denial, but the gratification of our highest natures—our moral and social sentiments or propensities. Hence self-gratification, and not self-denial, is the true teaching of natural or philosophical religion.

Now I submit that all this reasoning against the doctrine of self-denial is founded upon a misapprehension of the doctrine as taught by our Saviour. The doctrine of self-denial is entirely distinct from the doctrine of penance or self-inflicted punishment. The Scriptures speak against "voluntary humility," "will worship," and "neglecting of the body." In the indulgence of our appetites we are called only to temperance; and temperate and healthful use tends to the highest enjoyment of our senses, as well as of the mind. Only that which is hurtful is excluded. Consequently, in this we are to deny ourselves of no real good. And in regard to sacrificing for the good of others, properly viewed, it is our highest enjoyment. So we are not called to needless suffering at all. All suffering to which we are called is for the attainment of good, and imparts the highest rational enjoyment to the benefactor.

Christ is our pattern in self-denial and in suffering. He made the greatest sacrifice possible. But he did not suffer without an object. It was for the attainment of good. It would make men happy; and this he esteemed his happiness. "The joy that was set before him" made it his pleasure to "endure the cross." His humiliation in leaving the glory he had with the Father, and taking our nature, his life of toil and sacrifice, and his cruel and ignominious death, were a practical illustration of his remarkable saying, which, but for the "apostle to the Gentiles" and the "beloved physician," would never have come down to us, namely, "It is more blessed to give than to receive." Our Saviour did not suffer without an object, a joy in doing good to others. And he will finally "see of the travail of his soul, and be satisfied." We are not called to suffer without a like object.

But suffering and self-denial are two things. With regard to suffering, it is written for our encouragement, "If we suffer, we shall also reign with him." But by self-denial I understand a renunciation of our own will, and submission to the will of God. This does not always and necessarily bring suffering. On the contrary it often brings the greatest joy. In harmony with this idea is the rendering of the passage by Mr. Campbell: "If any one will come under my guidance, let him renounce himself and take up his cross and follow me." Matt. xvi, 24.

Self-renunciation and cross-bearing is the glory of the Christian, as it is the glory of Christ. And as no one is called to suffer, but for the purpose of doing and receiving good, it is in perfect harmony with the laws of our individual and social being. Let every one live temperately, and enjoy the greatest amount of individual, physical, and mental good. Let each seek the good of others, toiling and suffering, if need be, for its attainment, and enjoy the highest social and rational good, the blessedness of proving a blessing to others. But let no one, without an adequate cause, deny himself of any real good, thinking that mere suffering will recommend him to God. The poet, I think, was right, when he said,

“Religion never was designed To make our pleasures less.” R. F. C.