The Evangelical Universalist Forum

19th Century Moral Instruction

Practices Christian Living
#1

Two of my favorite writers were from that century - George MacDonald and Wm. Ellery Channing - both Christians.
I am continually impressed by the force and persuasiveness of their focus on Moral Strength. This is a category of instruction that is ‘old-fashioned’, quaint, and so ‘not cool’ that it is not taught in most any secular home or school any longer; it was part of the fabric of Western civilization in that century. It could make its appeal and be understood. The vocabulary was a common one at that time.
In many quarters today, there would be a hue and yes, a cry…with complaints of “Works works works - where is the Grace?” - and those complaints completely miss the mark. I know of staunch ‘justified by faith’ believers that complain about MacDonald the same way.
This is a sad state of affairs, as what these two gentlemen and others were trying to get across is of the Utmost essence imo.
This introductory paragraph from Channing’s excellent essay “Self Denial” gives a bit of the flavor; the real strength is in the rest of the essay, which I most heartfully recommend.

Matthew xvi. 24: “Then said Jesus unto his disciples, if any man will come after me, let him deny himself, and take up his cross, and follow me.” In the preceding discourse, I spoke of the just limits and moral dignity of self-denial. I resume the subject, because it throws much light on the nature of true virtue, and helps us to distinguish moral goodness from qualities which resemble it. Clear conceptions on this point are inestimable. To love and seek excellence, we must know what it is, and separate it from counterfeits. For want of just views of virtue and piety, men’s admiration and efforts are often wasted, and sometimes carry them wide of the great object of human life. Perhaps truth on this subject cannot be brought out more clearly than by considering the nature of Self-denial. Such will be the aim of this discourse. To deny ourselves, is to deny, to withstand, to renounce offers itself, What constitutes the singular merit of this suffering? Mere suffering, we all know, is not virtue. Evil men often endure pain as well as the good, and are evil still. This and this alone constitutes the worth and importance of the sacrifice, suffering, which enters into self-denial, that it springs from and manifests Moral Strength, power over ourselves, force of purpose, or the mind’s resolute determination of itself to duty. It is the proof and result of inward energy. Difficulty, hardship, suffering, sacrifices, are tests and measures of Moral Force, and the great means of its enlargement. To withstand these is the same thing as to put forth power. Self-denial, then, is the will acting with power in the choice and prosecution of duty. Here we have the distinguishing glory of self-denial, and here we have the essence and distinction of a good and virtuous man.

#2

Interesting Dave. The suffering you go through in detachment is a deflation of the ego to where all desire finds it’s joy in God. The “Dark Night Of The Soul” is about the pain you go through in the purgation of you sins (detachment from the worldly). This is where you come into union with agape. It’s a falling in love with agape so much that you become one with agape. Here’s the great scripture on love (that you are aware of). It has that pang of attraction to it. Beautiful and lovely indeed.

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.

Love never fails.

Union gives us the ability to withstand suffering. Here’s Lagrange explaining it. He was a teacher of Pope John Paul II:

.

anyone who is not in love
cannot be as light as a soul
like moon and stars
cannot be orbiting restlessly
hear it from me
as the final word
a flag can never dance
with no air and no wind

Rumi

#3

A bit more of Channing’s essay:

The truth to which these views lead us, and which I am now solicitous to enforce, is this, that the great characteristic of a virtuous or religious mind is strength of Moral purpose. This force is the measure of excellence. The very idea of Duty implies that we are bound to adopt and pursue it with a stronger and more settled determination than any other object, and virtue consists in fidelity to this primary dictate of conscience. We have virtue only as far as we exert inward energy, or as far as we put forth a strong and overcoming will in obeying the law of God and of our own minds. Let this truth be deeply felt. Let us not confide in good emotions, in kind feelings, in tears for the suffering, or in admiration of noble deeds. These are not goodness, in the moral and Christian sense of that word. It is force of upright and holy purpose, attested and approved by withstanding trial, temptation, allurement, and suffering; it is this, in which virtues consists. I know nothing else which an enlightened conscience approves, nothing else which God will accept. at first to contradict the doctrine just expressed, or to be inconsistent with the stress which I have laid on strength of moral purpose. I should say, that perfection of mind, like that of the body, consists of two elements, of strength and beauty; that it consists of firmness and mildness, of force and tenderness, of vigor and grace. It would ill become a teacher of Christianity to overlook the importance of sympathy, gentleness, humility, and charity, in his definition of moral excellence. The amiable, attractive, mild attributes of the mind are recommended as of great price in the sight of God, by Him who was emphatically meek and lowly in heart. Still I must say, that all virtue lies in strength of character or of moral purpose; for these gentle, sweet, winning qualities rise into virtue only when pervaded and sustained by moral energy. On this they must rest, by this they must be controlled and exalted, or they have no moral worth.

#4

Yep. The sort of “Christianity” that is basically an excuse to be immoral is worse than worthless: It is harmful. Strict moral instruction is essential to the Gospel. I also recommend the Apostolic Fathers, who were the second generation of Christians after the writers of the New Testament. The writings of the Apostolic Fathers range in date from the late 1st century to the mid 2nd century. A common characteristic of them is that they are heavy on…moral instruction! My favorite of these works is the Shepherd of Hermas (which I believe was written in circa A. D. 85 by St. Hermas of the Seventy, who was greeted by Paul in Romans 16:14). It is a great antidote to the moral laxity of our ugly age.

The namby-pamby sort of, “Well, this is a difficult situation. Perhaps…” that we are so used to today would not have flown–AT ALL–with St. Hermas or his contemporaries. These men were facing death sentences simply for being Christians. They had no time or patience for part-time Christians. There was one and only one controversy/debate within the Church at that time, and that was what to do with Christians who renounced Christ in order to save their lives after being sentenced to death for being Christians. There were three positions:

  1. “They renounced Christ? That’s it! It’s over. They’re out. No second chances.”

  2. “We will forgive such a betrayal–but only once. If anyone renounces Christ a second time, he’s out for good. In fact, he was probably never in to begin with. He’s probably some sort of fifth columnist.” (This was the position of St. Hermas.)

  3. “There can be no limit to forgiveness. We will welcome such traitors back howsoever many times they repent.” (This was the position that became accepted by the Church.)

All the things we moderns think are tough moral questions were simple to St. Clement of Rome, St. Ignatios of Antioch, St. Hermas of the Seventy, St. Polycarp of Smyrna, etc. They were met with a resounding, “No! No Christian can engage in that sort of pagan behavior regardless of the circumstances. Any suffering, including torment and death, is far preferable.”

In short, they sounded like the uncompromising George MacDonald. :slight_smile:

#5

I agree. That’s why I hold to what Saint Teresa Of Avilla says: Be gentle to all and stern with yourself.

Galatians 5:22-23: But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.

Proverbs 15:1 A gentle answer turns away anger, but a harsh word stirs up wrath.

2 Timothy 2:25 He must gently reprove those who oppose him, in the hope that God may grant them repentance leading to a knowledge of the truth.

Galatians 6:1 Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.

1 Peter 3:15: But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect

2 Timothy 2:24-25 And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves

Romans 12:19-20: If it is possible on your part, live at peace with everyone. Do not avenge yourselves, beloved, but leave room for God’s wrath. For it is written: “Vengeance is Mine, I will repay, says the Lord.” On the contrary, “If your enemy is hungry, feed him; if he is thirsty, give him a drink.

Faith in God opens up the heart to love.

If therefore we see any of the followers of Christ, in the midst of the most violent, unreasonable and wicked opposition, of God’s and his own enemies, maintaining under all this temptation, the humility, quietness, and gentleness of a lamb, and the harmlessness, and love, and sweetness of a dove, we may well judge that there is a good soldier of Jesus Christ - Jonathan Edwards

#6

Another excerpt from Channing’s essay. (I see themes in common with GMac and Charles Dickens here as well)

There are seasons, when to be still demands immeasurably higher strength than to act. Composure is often the highest result of power. Think you it demands no power to calm the stormy elements of passion, to moderate the vehemence of desire, to throw off the load of dejection, to suppress every repining thought, when the dearest hopes are withered, and to turn the wounded spirit from dangerous reveries and wasting grief, to the quiet discharge of ordinary duties? Is there no power put forth, when a man, stripped of his property, of the fruits of a life’s labor, quells discontent and gloomy forebodings, and serenely and patiently returns to the tasks which Providence assigns? I doubt not, that the allseeing eye of God sometimes discerns the sublimest human energy under a form and countenance, which by their composure and tranquillity indicate to the human spectator only passive virtues. To me it goes further than all others to explain the present state. If moral strength, if inward power in the choice and practice of duty, constitute excellence and happiness, then I see why we are placed in a world of obstructions, perils, hardships, why duty is so often a “narrow way,” why the warfare of the passions with conscience is so subtile and unceasing; why within and without us are so many foes to rectitude; for this is the very state to call forth and to build up moral force. In a world where duty and inclination should perfectly agree, we should indeed never err, but the living power of virtue could not be developed. Do not complain, then, of life’s trials. Through these you may gain incomparably higher good, than indulgence and ease. This view reveals to us the impartial goodness of God in the variety of human conditions. We sometimes see individuals, whose peculiar trials are thought to make their existence to them an evil. But among such may be found the most favored children of God.

Next post I will compare a short section of this Essay with a short section of GMac’s ‘Diary of an Old Soul’ to show some striking similarities.

#7

#8

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#9

Good quotes from both of you.

#10

Some Channing first, then some harmony from GMac:

Channing:
It is true, that as we are now made, our appetites and desires often war against reason, conscience, and reli gion. But why is this warfare appointed? Not to extinguish these high principles; but to awaken and invigorate them. It is meant to give them a field for action, occasion for effort, and trial, and strong desire; but I do say, that the present state is a fit and noble school. You, my hearers, would have the path of virtue, from the very beginning, smooth and strewed with flowers; and would this train the soul to energy? You would have pleasure always coincide with duty; and how, then, would you attest your loyalty to duty? You would have conscience and desire always speak the same language, and prescribe the same path; and how, then, would conscience assert its supremacy? God has implanted blind desires, which often rise up against reason and conscience, that he may give to these high faculties the dignity of dominion and the joy of victory. He has surrounded us with rivals to himself, that we may love him freely, and by our own unfettered choice erect his throne in our souls. He has given us strong desires of inferior things, that the desire of excellence may grow stronger than all. Make such a world as you wish, let no appetite or passion ever resist God’s will, no object of desire ever come in competition with duty; and where would be the resolution, and energy, and constancy, and effort, and purity, the trampling under foot of low interests, the generous self-surrender, the heroic devotion, all the sublimities of virtue, which now throw lustre over man’s nature and speak of his immortality? You would blot the precept of self-denial from the Scriptures, and the need of it from human life, and, in so doing, you would blot out almost every interesting passage in man’s history.

GMac: (from The Diary of An Old Soul, June)

How many helps thou giv’st to those would learn!
To some sore pain, to others a sinking heart;
To some a weariness worse than any smart;
To some a haunting, fearing, blind concern;
Madness to some; to some the shaking dart
Of hideous death still following as they turn;
To some a hunger that will not depart.

To some thou giv’st a deep unrest–a scorn
Of all they are or see upon the earth;
A gaze, at dusky night and clearing morn,
As on a land of emptiness and dearth;
To some a bitter sorrow; to some the sting
Of love misprized–of sick abandoning;
To some a frozen heart, oh, worse than anything!

To some a mocking demon, that doth set
The poor foiled will to scoff at the ideal,
But loathsome makes to them their life of jar.
The messengers of Satan think to mar,
But make–driving the soul from false to feal–
To thee, the reconciler, the one real,
In whom alone the would be and the is are met.

Me thou hast given an infinite unrest,
A hunger–not at first after known good,
But something vague I knew not, and yet would–
The veiled Isis, thy will not understood;
A conscience tossing ever in my breast;
And something deeper, that will not be expressed,
Save as the Spirit thinking in the Spirit’s brood.

But now the Spirit and I are one in this–
My hunger now is after righteousness;
My spirit hopes in God to set me free
From the low self loathed of the higher me.
Great elder brother of my second birth,
Dear o’er all names but one, in heaven or earth,
Teach me all day to love eternally.

#11

Yes, when reason is used in other areas besides religion it’s okay. I guess it’s impossible to escape it all together at all times. But I have to stick with Thomas A. Kempis here Dave:

Joy in God is our duty:

The Apostle Paul was

#12

It is a Christian duty, as you know, for everyone to be as happy as he can. ~~ C.S. Lewis (from a letter to Sheldon Vanauken in Vanauken’s A Severe Mercy)

#13

For an expansion of this idea - happiness - see this:

maverickphilosopher.typepad.com/ … rsion.html

#14

I understand #6:

-had to learn that one a long time ago. Oh, as to the mental self control thing… anyway.

Thanks

#15

That mental control business is a toughie.

#16

Yea. Have you been playing any guitar lately? :smiley:

#17

Every day. You?

#18

Many people (including myself) have discovered that the pursuit of happiness does not bring happiness.
Happiness usually comes when you were not looking for it, and when you least expect it.

#19

Here you go Dave, I found another:

How little people know who think that holiness is dull. When one meets the real thing…it is irresistible. If even 10% of the world’s population had it, would not the whole world be converted and happy before a years end? ~~C.S. Lewis (Letters To An American Lady, Grand Rapids MI: Eredmans, 1967, 19)

#20

Here’s another by C.S. Lewis:

The happiness which God delights for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other in an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water.

Mere Christianity, book 2, chapter 3 “The shocking alternative”