Apr 09 2009
Chapter Four - Real Christianity
In his fourth chapter, Wilberforce writes a mini-book which focuses on our inadequate conceptions of the nature and discipline of practical Christianity. Because this chapter is so long, I debated whether to break it down into several posts or post in one long (but comparatively brief) overview. I have chosen the later. Thus I will attempt to compress fifty pages into three.
Wilberforce’s first point is: accent to Christianity does not make one a Christian. He says, “People commonly believe that if a man admits to the truth of Christianity in general terms, we have no reason to be dissatisfied with him. Even though he neither knows nor concerns himself with the particulars of the faith, we do not question the validity of his claim. If he is not continually guilty of any of the gross vices against his fellow creatures, then he may take the name and privileges of a Christian. The title implies not more than a somewhat formal, general assent to Christianity and a degree of morality in practice.”
He follows this with several statements and questions:
1) We regard a person’s outward behavior only.
2) Even if Christianity were proved to be a forgery, few would be alarmed.
3) There is little difference between a ‘nominal’ Christian and a ‘good’ pagan.
4) Is this why Christ died?
5) Is doctrine, then, just a theory?
6) Is Christianity merely a creed?
William builds upon his first point with several considerations. Thus, secondly, he looks at the disciplines of Christianity as stated in Scripture. He defines these disciplines as follows: relying on the promises to repentant sinners of the acceptance through the Redeemer, they have renounced and disowned all other masters and have devoted themselves sincerely and unreservedly to God. While Wilberforce goes on to define what areas Christianity affects, he also admits personality effects an individual’s response. Nonetheless, all are changed, at least gradually, until they come to a warm appreciation for God’s excellence, are devoted in their service of Him, desire holiness in their own lives, earnestly pursue perfection, and realize their own unworthiness and weaknesses.
Some may argue this does not apply to ordinary Christians, furthermore, the Mosaic Law - which is the Christian’s standard - does not apply to us today. Yet, Wilberforce points out, Scripture:
- exempts no one
- shows the law’s universal application
- calls Christians servants and children of God (thus under obligation to obey Him)
- commends to us the love of God (again impacting our obedience)
- orders us to make seeking His favor and serving Him our chief pursuit (Mt 6:21)
As Christians we owe honor to God and God alone. Wilberforce says, “Idolatry does not consist so much in bowing the knee to idols as it does in expressing internal homage of the heart to them. . .whatever else draws off the heart from Him, monopolizes our prime attention, and holds the chief place in our respect and affections — that is as much an idol to us as is an image of wood and stone before which we should fall down and worship.”
Thirdly, Wilberforce addresses the generally prevalent notions of practical Christianity. He uses two metaphors to clarify his point. One - religion is like our life blood, it touches every aspect and every part of our lives. This is the correct view of religion. Two - Religion is like a piece of land which man controls and regulates and to which he assigns its areas of usefulness. This is an incorrect but prevalent view of religion.
Because God’s glory and favor no longer receive our high regard and our most strenuous endeavors, religion no longer furnishes actions which are habitual, vigorous, and universal. Instead we set up our own system which results in several wrong conceptions and improper responses.
- we assume our natural faculties and powers are ours to use toward our personal goals and desires
- we treat our material blessings as our own property not as a trust in our care
- we are selfish not generous
- we habitually indulge ourselves instead of mortifying our flesh
- we scarcely think about religion and end up ignoring our heart health (Prov 4:23)
- we no longer call sin, sin, but weakness
- we are traitors in revolt - “If the affections of the soul are not supremely fixed on God, and if our dominate desire and primary goal is not to possess God’s favor and to promote His glory — then we are traitors in revolt against our lawful Sovereign.”
- Our focus is on outward restraints and prohibitions not inward principles - “. . .we know what happens to a building if the architect decides it is a waste of materials to bother constructing any foundation.”
In contrast, true Christians walk by faith not by sight (2 Cor 5:7). They obey in spite of temptation because they believe God will reward obedience and punish traitors. Furthermore, their thoughts are consumed with Scriptural truths. Nonetheless, Christians are not recluses. Wilberforce says, “This does not mean he retires as a recluse, for he is active in the business of life and enjoys its comforts with moderation and thankfulness.”
Fourthly, the author looks at our natural desire for human admiration and applause. Nominal Christians, he says, are driven by their desire for man’s praise. However, this desire is defective and vicious as well as encroaching and dangerous.
Scripture remind us of our need for humility and contrition. We need to cherish and cultivate a lowly temper, depend entirely upon God, and repress and extinguish our own arrogance and self-aggrandization.
The aim of Scripture is to reclaim us from our natural pride and selfishness. It works to bring us to comprehend our weakness and depravity and to show us the corruptness in our love of praise. This love of praise causes us to exalt and aggrandize ourselves, to assume credit and merit for our ‘good’ qualities, to choose self-esteem over honoring God, and to pride ourselves in our natural and acquired abilities.
Wilberforce says, “. . .the true Christian, in humble reliance on God’s help, occupies himself more in searching out and contemplating his own weaknesses.” He then goes on to describe a ‘real’ Christian. “The Christian character is a spirit compounded of firmness, complacency, peace, and love. It manifests itself in acts of kindness and courtesy. It is a genuine and not a pretended kindness. It is a courtesy; it is not false and superficial, but warm and sincere. In the area of popularity, it is not intoxicated or insolent. In the area of unpopularity, it is not despondent or remorseful. It is unshaken in constancy, unwearied in benevolence, firm without roughness, and diligent without civility.”
Fifthly, he address the common error we have of substituting pleasant manners and business in the place of true religion. His premise: we tend to exaggerate the value of certain amiable and useful qualities and assume they can take the place of a supreme love and fear of God.
Thus we see people who are kind, possess a sweet spirit, are attentive to domestic and social duties, and are productive and busy, and we assume they are ‘good’ Christians. We say, “If the end be effective, surely it is unnecessary refinement to dispute about the means.” Yet, Wilberforce says, look a little closer.
The benevolent tempers are merely a public mask worn to gain public affection and flattery and feed our pride. The moral virtues we claim to possess are apt to evaporate in tough times. Even our busyness which leads to an appearance of usefulness is over-rated.
“If one performs his duties toward his fellows, does that not mean that duties toward God are virtually and substantially done, even if not explicitly so?” No. “Christianity is ‘a religion of motives’. . .God is to be obeyed as well as worshiped ‘in spirit and in truth’ (Jn 4:23)”.
Thus Wilberforce says, “True, practical Christianity consists in devoting the heart and life to God. It is governed supremely and habitually by a desire to know God, to be disposed to God’s will, and to live in His glory.”
Sixthly, Wilberforce points to some other major defects in practice.
1) Our inadequate idea of our guilt and the evil of sin. We tend to perceive our sins as injurious only to man and not to God. This reveals our total lack of reverence. We fail to realize, “The kingdom of God and the kingdom of Satan are both set up in the world, and to one or the other we must belong.”
2) Our lack of recognition that we are pilgrims and should expect difficulties. This knowledge makes us less likely to loiter. It causes us to expect trials and not be surprised by difficulties.
3) Our lack of love for God. Love of God is not our foundational principle. Thus we disobey the first commandment (Deut 6:5).
4) Our lack of real philanthropy. The underlying principle behind our good works is our pride and self-interest.
Seventhly, nominal Christians neglect the distinctive doctrines of Christianity. Wilberforce saw this as our most major and radical defect. He says nominal Christians, “. . .have no conception of the great malice of the disease under which they suffer, or of the perfect cure offered by the Gospel, or of the manner in which the cure is effected.” They fail to realize, “The nature of that holiness that the true Christian seeks to possess is none other than the restoration of the image of God in his soul.”
Finally, Wilberforce says ‘true’ Christians look to Jesus to:
- learn duty and the reasonableness of an absolute and unconditional surrender to God
- understand the guilt of sin and its affront to God’s holiness
- learn how to grow in God’s love
- see how unworthy they are of God’s amazing love
- become more aware of their uncertain and short sojourn on this earth
- recognize the vanities of this life
- find the source of light, warmth and life.
