K ENUNCIATION
RENUNCIATION
497
1. Sin, of course, is to be renounced without (|ualitication or compromise ; and wluitsoever leads tu sin. The ' thou shalt not ' of the Decalogue is tarried into the inner sphere with an extent and thoroughness of ap[)lication not known to the law- f^ivers of the ^^■orld. ' We have renounced,' says ^t. I'aul, ' the hidden things of dishonesty ' (2 Co 4-'). But Christ's commands go farther. ' If thy right eye offend thee, pluck it out ' (Mt 5-«- ^» 18«- ">). 1 liese laws require not only the renun(;i<'ition of \\ hatever desire, impulse, aim, or intention is con- trary to the will of God, but also of things inno- ^ ent that might tend to ' lead into tenijjtation ' ; the renunciation of that trebly manifested evil [I Jn 2^^) by which the world is placed in antago- nism to the Father.
2. Renunciation in its bearing on temporal poss- cs.^ions is expounded in the address that followed the rebuke of covetousness (Lk 12'^-^-*, Mt (P^-^^). Mere Jesus emphasizes the distinction of the in- ward and the outward, the primary and the sub- ordinate, the essential and the .accidental. The life is a far greater thing than the material means of sustenance, the body by which we live is much more important than its [irotecting garment. ' A man's life consisteth not in the abundance of the things which he possesseth.' If what is primary ■dud essential is made secure, what is secondary will follow as a matter of course. The error of the Gentiles is that they devote themselves to the secondary and neglect the fundamental. Men feed the outward life and starve the soul, or they adorn the body antl disregard its real dignity. They store up wealth, but are not ' rich toward God.' But ' treasure in heaven ' is the true riches. The spiritual is supreme. Our praj'er should be for ' daily bread " or the satisfaction of necessary re- quirements. We should seek the Kingdom of God, in tiie assurance that temporal matters will find adjustment according to providential law.
3. Special self-abnegntion has its clearest state- ment in Mt 19'-. Whether that passage is literal or figurative is immaterial. The value is in the jninciple. The duty of abandoning good may be laid on men of hesitating disposition who need to be un- trammelled, or on special ministers such as the dis- ciples, who forsook all and followed their Master that they might give undivided eti'ort to the preaching of the gospel. The tilings surrendered may be possessions, kindred, or even life (Lk 18^^*). An important lesson on the subject is found in the intervieAv of the rich ruler with Jesus (Lk 18'^ etc.). This man was outAvardly perfect, yet con- scious of imperfection. He had rank, position, wealth, manners, and lie had kept the Law. Jesus called on him to surrender his property and become a disciple. The first reflexion here is that formal is not real excellence ; that not the out- ward life only, but the heart, and soul, and spirit are to be judged. Hence it is that not the right- eousness of the Law, but the rigiiteousness by faith is tiie hope of the Christian. With this youth may be contrasted his contemporary St. Paul, who attained to the mind of Christ, and for the sake of tiie liigher life counted all things but loss. The second reflexion (which is virtually the same) is tiie ethical principle that benevolence precedes prudence, that the cause of the community is prior to that of the individual. The command to ' sell . . . and give to the poor ' was the form adapted to the individual case in which the prin- ciple of renunciation was expressed in the shape of social duty. In a religion which begins with the requirement of repentance and renovation of life, and which in all asjjects exalts the spiritual, subordi- nating the temporal and earthly, nothing is more fitting than the childlike spirit ; the graces of humility, meekness, and gentleness lielong to the
VOL. H. — -.2
new concejttion of the beautiful ; while the strain of public duty requires tlie propelling motive of philanthropy and the ready acceptance of self- sacrifice. But renunciation is. not witiiout reward. Tlie individual is one in a large family of brethren, and his own good is promoted by tiie iiealth of tlie community. He wiio subordinates the self- regarding virtues to the altruistic, who abandons rights and possessions while he cherishes the love of God and of man, will Hnd even in this life ' manifold more.' Sharing the life of others, he will receive from them more tiian he gives. By the frustration of false developments the basis of his per^onal life is strengthened ; and by fellow- ship and service his life becomes richer, nobler, more blessed. Thus is realized the paradox (Mk 8*'') tiiat tlie Christian loses his life to save it. The dethronement of self is the beginning of moral victory and power. The patli of renounce- ment leads to spiritual wealth.
These principles derive strength from a study of Christ's own life. The Son of Man had no possessions, no fixed abode. He toiled for the re- lief of the .suffering. The project of kingship He recognized as the temptation of Satan. He saved others — He could not save Himself. The model life was at all points a life of renunciation ; a life, too, of unconiijlaining endurance of wrong. But from the date when the cross came distinctly into view, renunciation was inculcated as a necessary condition of membership in His community. ' If any man will come after me, let him deny himself, and take up his cross' (Mt IG^-* etc.). Victory through cross-bearing, life througli death, became the hnal maxims of duty. And the disciples were required at once to behold the career of their Master, and to be prepared to undergo a similar experience. The principle of renunciation took the form of a courageous facing of difficulties, a steadfast endurance of ills, a heroic encountering of persecution, and a submission even unto death. Perhaps the typical Christian is St. Paul. To him crucifixion is the image of his lelation to estab- lished society. ' The world is crucified to me and I to the world ' (Gal G''*). For Christians in general his language is more restricted but not substanti- ally different : ' they that are Christ's have cruci- fied the flesh ' (Gal S'^''). But, nevertheless, his tones are triumphant : ' all things are yours ' (1 Co 3^-). The cross is the centre of histoiy, and cross- bearing is the soul of virtue ; and the atHicted are ' more than conquerors' (Ro 8*').