Posted on 01/18/2007 6:05:51 PM PST by sionnsar
This is a repost from "Holiness" by Bishop J.C. Ryle, in part because I wish to get it posted on the WordPress version of this blog. The time is coming soon when this blog will appear only on WordPress and hence I would like to get this content on the WordPress category I have set up for Ryle's writings. J.C. Ryle, the Bishop of Liverpool in the last part of the 19th century, wrote many edifying sermons on holy living. The following is an excerpt from his "Holiness":
A man may go great lengths, and yet never reach true holiness. It is not knowledge-Balaam had that: nor great profession-Judas Iscariot had that: nor doing many things-Herod had that: nor zeal for certain matters in religion-Jehu had that: nor morality and outward respectability of conduct-the young ruler had that: nor taking pleasure in hearing preachers-the Jews in Ezekiel's time had that: nor keeping company with godly people-Joab and Gehazi and Demas had that. Yet none of these was holy! These things alone are not holiness. A man may have any one of them, and yet never see the Lord.May it be said of each of us that the presence of holiness in our lives could not be hidden--that it might be "seen, and known, and marked, and felt."
What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of Scriptural matter on the subject. But I fear lest I should give a defective view of holiness, and not say all that ought to be said; or lest I should say things about it that ought not to be said, and so do harm. Let me, however, try to draw a picture of holiness, that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is but a poor imperfect outline at the best.
a) Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing in God's judgement-hating what He hates-loving what He loves-and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man.
b) A holy man will endeavour to shun every known sin, and to keep every known commandment. He will have a decided bent of mind toward God, a hearty desire to do His will-a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He will feel what Paul felt when he said, "I delight in the law of God after the inward man" (Rom. 7:22), and what David felt when he said, "I esteem all Thy precepts concerning all things to be right, and I hate every false way" (Psalm 119:128).
c) A holy man will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him, and draw from Him all his daily peace and strength, but he will also labour to have the mind that was in Him, and to be "conformed to His image" (Rom. 8:29). It will be his aim to bear with and forgive others, even as Christ forgave us-to be unselfish, even as Christ pleased not Himself- to walk in love, even as Christ loved us-to be lowly-minded and humble, even as Christ made Himself of no reputation and humbled Himself. He will remember that Christ was a faithful witness for the truth-that He came not to do His own will-that it was His meat and drink to do His Father's will-that He would continually deny Himself in order to minister to others-that He was meek and patient under undeserved insults-that He thought more of godly poor men than of kings-that He was full of love and compassion to sinners-that He was bold and uncompromising in denouncing sin-that He sought not the praise of men, when He might have had it-that He went about doing good-that He was separate from worldly people-that He continued instant in prayer- that He would not let even His nearest relations stand in His way when God's work was to be done. These things a holy man will try to remember. By them he will endeavour to shape his course in life. He will lay to heart the saying of John, "He that saith he abideth in Christ ought himself also so to walk, even as He walked" (1 John 2:6); and the saying of Peter, that "Christ suffered for us, leaving us an example that ye should follow His steps" (1 Peter 2:21). Happy is he who has learned to make Christ his "all", both for salvation and example! Much time would be saved, and much sin prevented, if men would oftener ask themselves the question, "What would Christ have said and done, if He were in my place?"
d) A holy man will follow after meekness, long-suffering, gentleness, patience, kind tempers, government of his tongue. He will bear much, forbear much, overlook much, and be slow to talk of standing on his rights. We see a bright example of this in the behaviour of David when Shimei cursed him-and of Moses when Aaron and Miriam spake against him (2 Sam. 16:10; Num. 12:3).
e) A holy man will follow after temperance and self-denial. He will labour to mortify the desires of his body-to crucify his flesh with his affections and lusts-to curb his passions-to restrain his carnal inclinations, lest at any time they break loose. Oh, what a word is that of the Lord Jesus to the Apostles, "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life" (Luke 21:34); and that of the Apostle Paul, "I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway" (1 Cor. 9:27).
f) A holy man will follow after charity and brotherly kindness. He will endeavour to observe the golden rule of doing as he would have men do to him, and speaking as he would have men speak to him. He will be full of affection towards his brethren-towards their bodies, their property, their characters, their feelings, their souls. "He that loveth another," says Paul, "hath fulfilled the law" (Rom. 13:8). He will abhor all lying, slandering, backbiting, cheating, dishonesty, and unfair dealing, even in the least things. The shekel and cubit of the sanctuary were larger than those in common use. He will strive to adorn his religion by all his outward demeanour, and to make it lovely and beautiful in the eyes of all around him. Alas, what condemning words are the 13th chapter of 1 Corinthians, and the Sermon on the Mount, when laid alongside the conduct of many professing Christians!
g) A holy man will follow after a spirit of mercy and benevolence towards others. He will not stand all the day idle. He will not be content with doing no harm-he will try to do good. He will strive to be useful in his day and generation, and to lessen the spiritual wants and misery around him, as far as he can. Such was Dorcas, "full of good works and almsdeeds, which she did,"-not merely purposed and talked about, but did. Such an one was Paul: "I will very gladly spend and be spent for you," he says, "though the more abundantly I love you the less I be loved" (Acts 9:36; 2 Cor. 12:15).
h) A holy man will follow after purity of heart. He will dread all filthiness and uncleanness of spirit, and seek to avoid all things that might draw him into it. He knows his own heart is like tinder, and will diligently keep clear of the sparks of temptation. Who shall dare to talk of strength when David can fall? There is many a hint to be gleaned from the ceremonial law. Under it the man who only touched a bone, or a dead body, or a grave, or a diseased person, became at once unclean in the sight of God. And these things were emblems and figures. Few Christians are ever too watchful and too particular about this point.
i) A holy man will follow after the fear of God. I do not mean the fear of a slave, who only works because he is afraid of punishment, and would be idle if he did not dread discovery. I mean rather the fear of a child, who wishes to live and move as if he was always before his father's face, because he loves him. What a noble example Nehemiah gives us of this! When he became Governor at Jerusalem he might have been chargeable to the Jews and required of them money for his support. The former Governors had done so. There was none to blame him if he did. But he says, "So did not I, because of the fear of God" (Neh. 5:15).
j) A holy man will follow after humility. He will desire, in lowliness of mind, to esteem all others better than himself. He will see more evil in his own heart than in any other in the world. He will understand something of Abraham's feeling, when he says, "I am dust and ashes;"-and Jacob's, when he says, "I am less than the least of all Thy mercies;"-and Job's, when he says, "I am vile;"- and Paul's, when he says, "I am chief of sinners." Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words, "A most miserable sinner, John Bradford." Good old Mr. Grimshaw's last words, when he lay on his death-bed, were these, "Here goes an unprofitable servant."
k) A holy man will follow after faithfulness in all the duties and relations in life. He will try, not merely to fill his place as well as others who take no thought for their souls, but even better, because he has higher motives, and more help than they. Those words of Paul should never be forgotten, "Whatever ye do, do it heartily, as unto the Lord,"-"Not slothful in business, fervent in spirit, serving the Lord" (Col. 3:23; Rom. 12:11). Holy persons should aim at doing everything well, and should be ashamed of allowing themselves to do anything ill if they can help it. Like Daniel, they should seek to give no "occasion" against themselves, except "concerning the law of their God" (Dan. 6:5). They should strive to be good husbands and good wives, good neighbours, good friends, good subjects, good in private and good in public, good in the place of business and good by their firesides. Holiness is worth little indeed, if it does not bear this kind of fruit. The Lord Jesus puts a searching question to His people, when He says, "What do ye more than others?" (Mt. 5:47).
l) Last, but not least, a holy man will follow after spiritual mindedness. He will endeavour to set his affections entirely on things above, and to hold things on earth with a very loose hand. He will not neglect the business of the life that now is; but the first place in his mind and thoughts will be given to the life to come. He will aim to live like one whose treasure is in heaven, and to pass through this world like a stranger and pilgrim travelling to his home. To commune with God in prayer, in the Bible, and in the assembly of His people-these things will be the holy man's chiefest enjoyments. He will value every thing and place and company, just in proportion as it draws him nearer to God. He will enter into something of David's feeling, when he says, "My soul followeth hard after Thee." "Thou art my portion" (Psalm 63:8; 119:57).
Such is the outline of holiness which I venture to sketch out. Such is the character which those who are called "holy" follow after. Such are the main features of a holy man.
But here let me say, I trust no man will misunderstand me. I am not without fear that my meaning will be mistaken, and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad, or throw a stumbling-block in any believer's way.
I do not say for a moment that holiness shuts out the presence of indwelling sin. No: far from it. It is the greatest mystery of a holy man that he carries about with him a "body of death;"-that often when he would do good "evil is present with him"; that the old man is clogging all his movements, and, as it were, trying to draw him back at every step he takes (Rom. 7:21). But it is the excellence of a holy man that he is not at peace with indwelling sin, as others are. He hates it, mourns over it, and longs to be free from its company. The work of sanctification within him is like the wall of Jerusalem-the building goes forward "even in troublous times" (Dan. 9:25).
Neither do I say that holiness comes to ripeness and perfection all at once, or that these graces I have touched on must be found in full bloom and vigour before you can call a man holy. No: far from it. Sanctification is always a progressive work. Some men's graces are in the blade, some in the ear, and some are like full corn in the ear. All must have a beginning. We must never despise "the day of small things". And sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a "but", and "howbeit" and "notwithstanding", before you reach the end. The gold will never be without some dross-the light will never shine without some clouds, until we reach the heavenly Jerusalem. The sun himself has spots upon his face. The holiest men have many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world, and the devil; and sometimes you will see them not overcoming, but overcome. The flesh is ever lusting against the spirit, and the spirit against the flesh, and "in many things they offend all" (Gal. 5:17; James 3:2).
But still, for all this, I am sure that to have such a character as I have faintly drawn, is the heart's desire and prayer of all true Christians. They press towards it, if they do not reach it. They may not attain to it, but they always aim at it. It is what they strive and labour to be, if it is not what they are.
And this I do boldly and confidently say, that true holiness is a great reality. It is something in a man that can be seen, and known, and marked, and felt by all around him. It is light: if it exists, it will show itself. It is salt: if it exists, its savour will be perceived. It is a precious ointment: if it exists, its presence cannot be hid.
Traditional Anglican ping, continued in memory of its founder Arlin Adams. I'd like to ask, does this conform perfectly with the Orthodox "phronema"?
I have a book by Bishop Ryle, "Thoughts for Young Men," which is extremely timely in spite of having been written several generations back. He was a godly man who had truly internalized the Scriptures.
"I'd like to ask, does this conform perfectly with the Orthodox "phronema"?"
Before I answer your question, let me make a few observations. First, this is near the finest Western writing I have seen on what it means to strive for Theosis addressed to people who live in the world as oppossed to something written by and for monastics. Second, I would add to what the bishop has written that every last one of us is called to die to the self even more than he has laid out but the chances of any of us in the world doing better than what the bishop has laid out are slim indeed. Third, I finally understand what the Western talk of sanctification means. Its means what we call the process of theosis, climbing the Ladder of Divine Ascent if you will, so that we might "conform" ourselves to Christ...to become like God. Finally, I am pleasantly surprised but admittedly confused by this piece; surprised because I recently came across some very, very polemical tracts by +Ryle which were, to put it kindly, venomous when it came to the Liturgy, the sacraments as we and the Romans know them and most especially with regard to the Real Presence of Christ in the Eucharist and confused because, despite his obvious understanding of why we are here and what we must do to become like God, he evidently persisted in his disbelief in what we call Orthopraxis and some very fundamental theology of The Church.
Now, is this an example of orthodox phronema? No, not really. Orthodox phronema, or worldview, is the result of living a life in tune with everything the bishop here is teaching AND living one's life within the liturgical community of The Church. There is a rythm in the liturgical year, through the cycle of services, devotions and liturgies which sets the tone for virtually everything in our lives as Orthodox Christians. That said, it is the end of those cycles to advance us along the very course which the bishop has laid out. From my observations of non Orthodox Christians and non Orthodox Christian societies, I think the missing element in making what the bishop has laid out actually occur on anything approaching a society wide basis, or even better, that an understanding and acceptance of what the bishop has said be seen on a society wide basis, is precisely that cycle of liturgies, devotions and services which encompass the liturgical community and create a framework for achieving theosis as best we can in the world.
Orthodox ping. Any of this look vaguely familiar? :)
In short, I would say that the Western Project has been an attempt to reach Christ out of a secular culture, and it largely failed.
Annalex, I would respectfully and diffidently say, "Don't lose heart -- the fat lady isn't close to singing yet." I am now able to go to Rosary and Mass on Mondays, Wednesdays, and Fridays. And in the about 80-100 people (I guess) who are always there, there are some very bight lights indeed.
Charlottesville is certainly a blue city, and our county went blue in '04 and '06 (not to discount the number of Catholics who are Democrats, but sanctity is something I don't often associate with the Dims) so this is, in my opinion, a very counter-cultural phenomenon.
I will agree that the Liturgical year doesn't seem to matter as much as it ought. Advent is so disregarded, and it's such a beautiful season, a little haiku of devotion! I love it, and it bugs me that there are parties which it would be unkind to avoid but which are a temptation to attend.
But I am told that one reason it's advised to leave the tares in the wheat is that they are hard to distinguish, and we might think something a tare which turns out to be wheat.
So while few are as excellent as I, a man whose holiness is crowned by humility -- as I will happily tell you over and over again repeatedly when asked, I am not ready to despair.
I am not in despair at all. I think we are learning the lesson and the Church is very much on the march.
Oh Good. In that case, let's go kick some spiritual butt! (Our own, askesis begins at home, sort of)
Enjoy your weekend.
You too.
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