Difficulties are not peculiar to young people, but there are some special difficulties common to youth, just as there are particular problems common to old age.
Many difficulties arise out of differences. There are, for example, differences in the conception of the sanctified life. Is the sanctified life chiefly a doctrinal position or a daily walk, or both? Does the sanctified life center in a blessing or in a Person? Is attaining this life my responsibility or the Lord’s?
Within the ranks of people who emphasize the second blessing there are divergent views. One young person asked me a surprising question: “Brother Failing, do you really have no carnality?” When I had recovered from the forthrightness of the question, I replied. “Have I given occasion to make you think I am carnal? If so, I’m sorry.” “No,” she rejoined, “It’s not that. But how does a person know when one is rid of carnality?”
This individual had been instructed often in holiness teachings, but there was some confusion and difficulty remaining.
What is a fundamental conception of the sanctified life? Sanctification implies fitness—“sanctified, meet [fit] for the Master’s use” ( 2 Tim 2:21). Recall that the burn offering of the Mosaic dispensation had to be a clean animal, free from defect and disease. Under this new covenant we are urged to present to God a sacrifice that is holy and acceptable.
This fitness is first of all an inner purifying of character with a view toward being “pure in heart,” toward being “perfect” (in love), even as the heavenly Father is perfect. The initial experience is a fundamental character adjustment to the holy will of God, but finer adjustments will continue to be needed and made.
In the second place this fitness is a service enablement—a power, an anointing, an insight, a boldness—that makes us a convincing witness unto Christ. Without this enablement it is safe to say that no revival can extend far enough or be thorough enough; no sermon can be sufficiently unctuous; no life be adequately endued with power.
Another difficulty encountered by youth is the difference set forth in the reception of a sanctified life. How is the experience received? Is it important to claim victory with a shout, or is it enough to quietly receive the Holy Spirit in His sanctifying work? Is it a dying out, or a work of faith?
One would not be contentious here. It is important to receive the Holy Spirit in His sanctifying power; and certain demonstration is relatively unimportant. It does seem clear to me, however, that there is a lively, active engagement of the individual in the experiencing of the heavenly purifying. It is clear, real, vital, knowable experience. Regarding the second question, one may observe that receiving the sanctified life is both a dying out and a work of faith. It is a total surrender and a supreme trust. And I cannot see how the order could be reversed. It also appears to me that surrender of the self and death to the “old man” is essentially related to the final repudiation of unbelief and the taking on of the easy yoke. I can understand how the final crisis experience either would be like the successful storming of a citadel or the glad restful surrender to the Captain of the hosts of God.
One more difficulty encountered by youth in their understanding of the sanctified life is the question as to how this utter consecration is to find expression in the various areas of living. How does entire sanctification direct one’s affections? It does not make void human love, but it both deepens and qualifies it. Divine love makes human love surer and purer because it makes it secondary. Love to God and His kingdom is ever first.
Is God interested in my career? Yes, He is. God does not want all to choose the same career or profession, but He does call some to special Christian service. What a happy privilege it is to be fully and directly employed in the service of the King! On the other hand, if a young person who volunteers to do God’s complete will does not receive such a call, it may be accepted as evidence that he may honor God and adorn the Gospel in any honest profession.
Other adjustments must be made. There is the question of adjustment to people, the kind and the unkind, the orthodox and the unorthodox, the discourteous and the considerate, those liked and those not liked. How can one maintain a gracious, blessed attitude toward all of these?
One may observe that a lot of these adjustments must be “learned by suffering.” Out of the experience comes the knowledge. Related to one’s attitude to people is one’s attitude to conditions, such as poverty or wealth, honor or dishonor, health or sickness, companionship or loneliness. It is too easy to whisk these aside by the comment, “If you are truly sanctified, they will not bother you.” Paul put it more correctly: “I have learned … to be content.” He does not say how long it took him to learn, but he had learned!
Some adjustments must be made to social, business, and political life. How many and what kinds of public contracts are necessary and essential to consecrated Christian living? Some can be engaged in most profitably. The sort of government one lives under does make a difference in religious freedom and opportunity for the gospel. Young people ought to exercise the great franchise of our land, the secret ballot. There is probably a limit of participation in secular activities, the limit imposed by a supreme consecration to “the kingdom of God and his righteousness."
But, may I add, though there are many mountains and adversaries in Canaan, the abiding of the Spirit gives joy and sustaining grace. The fruits of the land are worth every effort.
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