SELF DENIAL
By Carlos M. Aguilar

Some time ago Kim was telling my brother about an event in her life that took place when she was sixteen. She decided it was time for her to be married. She informed her father of this decision. Her dad, responded, "Ok, we will set the day for one year from today. During this upcoming year you will do all the cooking, all the washing of dishes, all the laundry, all the housework. And then at the end of the year, if you still want to get married, you can. As Kim pondered intensely her Dad's response, as she agonized over her options, for what seemed to be an eternity (about 10 seconds) she responded with a "Never mind." She counted the cost and wasn't willing to pay the price. It wasn't important enough to her. She wasn't willing to meet the difficulties head on to reach the goal of marriage at the end of the year.

The religion of Christ tells of difficulties to be met. Matthew writes, “Then a certain scribe came and said to Him, "Teacher, I will follow You wherever You go." And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head” (Matt 8:19-20). Luke writes, “For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it--lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish.' Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? Or else, while the other is still a great way off, he sends a delegation and asks conditions of peace. So likewise, whoever of you does not forsake all that he has cannot be My disciple” (Luke 14:28-33).

In Matthew, we have one who copied the law, a scribe, one of the teachers of the law approaching Jesus and expressing a noble desire. He said, “Teacher, I will follow You wherever You go.” Disciples usually accompanied their teacher; they followed their teacher about and learned from him. Their teaching then was not in houses as are our schools today; the teacher frequently strolled through the country and his disciples "followed him." Jesus responds with a severe test for the scribe’s faith, Vs 20. The clear implication here is that Jesus had no place on earth that he could recline his head and call it "his own" he had no secure or fixed place of abode. So to follow him entailed many hardships and much suffering. In Luke we learn that we must count the cost before we begin.

Or consider Matt 16:24, “Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.” Here Jesus expresses the doctrine of the cross; the terms of discipleship. If the disciple follows the Master, he must endure what his Master endures; he must travel the same road and bear the same burdens. The cost of discipleship is self-denial.

In order to be the disciple of Jesus we must do two things. First, we must deny self. Self-denial is to deny oneself of earthly pleasures…no one is to make trouble for themselves or deny himself of the natural blessings which are his, but one must put them in the proper position in their life. Secondly, we must take up our cross. The disciple of Christ must take up their own cross and bear it, not the cross of Jesus.

It is not an occasional act, but the very foundation of Christian existence. Luke writes, “…let him deny himself, and take up his cross daily, and follow Me” (Luke 9:23). One major religion practices this self-denial once a year for a week. They say, because Christ died for us, shed his blood on our behalf, we will deny ourselves of something we hold near and dear to our hearts. So those who practice this deny such important things as hot chocolate, TV and so on. I'm sure at one time there where good intentions behind it, but just like every man made doctrine, when it starts without Biblical authority it ends up being corrupted over and over again. Self-denial in not an occasional act, it truly is the foundation of the daily Christian existence. Without self-denial Christianity loses its substance. Some of you may have heard the following phrase, “symbolism over substance.” Christianity without self-denial is exactly that --- merely, symbolic.

Our Lord rebuked the Pharisees in Matt 6:16 because they disfigured their faces to appear to be fasting. "Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward.” They were called hypocrites because they wanted praise from men. Self-denial is the catalyst to other qualities.

Holiness is one of those qualities which is essential to being a true Christian. “Pursue peace with all people, and holiness, without which no one will see the Lord:” (Heb 12:14)--no holiness without self-denial. It denotes the putting on of the Divine holiness, or becoming partakers of it.

Purity of heart is also essential “Blessed are the pure in heart, For they shall see God.” (Mt 5:8)---no purity of heart without self-denial. Besides the importance of bodily purification, Jesus tells them about the importance of purification within the heart. The pure in heart are those who are pure, sincere, and clean in motive and purpose; it is the state of heart, which repels, loathes, every vile or sinful thing. Purity of heart is freedom from evil desires and purposes because the consequences of not doing so, will be a removal from the presence of God.

Doing God's will is another essential quality of Christianity (Mt 7:21)---impossible without self-denial. Matthew records Jesus’ statement, “Not everyone who says to Me, `Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Mt 7:21). Here Jesus gives a severe warning. He condemns mere acknowledgment of faith. We must do the will of God to enter heaven. No mere profession of godliness or worship will do---all who desire to receive the reward of heaven must do the will of God. Not all who profess Christ repeatedly and loudly by saying "Lord, Lord" shall enter the kingdom of heaven. The real, spiritual kingdom, where Christ rules in the heart, must be entered by doing God' will; and by denying self. 

CHURCH HISTORY: A BIBLICAL VIEW
Part VI - No. 40 Compiled and written by Gary Eubanks

The Nineteenth Century was one of great change for Protestantism. Old and cherished beliefs were being threatened by liberal theologians who had been deeply affected by rationalism. Such theologians had their followers among the laity. On the other hand, a spirit of revivalism also swept through practically every Protestant country and church during the Nineteenth Century. This spirit of revivalism emphasized fervent preaching, emotional conversion, and diligent adherence to fundamental beliefs. Consequently, the Nineteenth Century Protestant Churches experienced frequent and intense conflicts between the liberal and conservative wings.

Beginning in the latter part of the Eighteenth Century and carrying over into the Nineteenth Century was a revolt against the exaltation of human reason which had characterized the Enlightenment. This revolt was known as Romanticism. Its chief emphasis was upon man's natural feelings. Though its most apparent effect was upon the realm of art, it also impacted upon religious thinking. For instance, the great German philosopher, Immanuel Kant (1724-1804), defended the idea that man's deepest feelings were the bases for practical religious conviction and moral conduct. To him, the moral law resided in man instinctively (Rom. 1:32; 2:14, 15). One effect of Kant's thinking was to reduce religion to a mere ethical system. Others carried Kant's thinking in other directions. Johann Gottfried von Herder (1744-1803) postulated that all religion is the embodiment of mankind's deepest feelings. Therefore, the several parts of the Scriptures had to be understood in the light of the feelings when they were written. He was saying that the Bible was essentially the product of human thoughts and feelings, and the Scriptures were basically a religious literature rather than a divinely inspired literature. What is permanent and true in them must be distinguished from what was local and temporary.

Ferdinand Christian Baur (1792-1860), professor in Tubingen, asserted that the ancient church was convulsed by a struggle between Petrine (Judaizing) and Pauline theology. This struggle supposedly continued on into the Second Century but was eventually resolved by the later church, and the teachings of Peter and Paul were assimilated and reconciled to such an extent that it was forgotten that there was ever a conflict between them. Baur's thinking led him to re-date the books of the New Testament. Consequently, Romans, Galatians, and First and Second Corinthians were considered by him to be the only genuinely Pauline epistles because they portrayed traces of this conflict. Revelation and Matthew, since they appeared to be Judaizing, were therefore considered to be early. Mark, Luke, and John were considered to be late since they showed no real signs of the conflict and, in the case of the latter, demonstrated familiarity with Second Century controversies. Baur's contentions resulted in debates and a closer investigation of New Testament books. The results failed to bear out his conclusions. A greater understanding of the early church and the atmosphere of the Second Century showed that the New Testament books belong more suitably to the dates and authors which have been traditionally assigned to them.

Some of the German rationalists went to ridiculous extremes in trying to explain Jesus from a strictly historical view. One such was David Friedrich Strauss (1808-1874). To Strauss, miracles were impossible. Thus, some way to explain accounts of them in the New Testament had to be found. Also, the real facts and events of Christ's life had been covered over with myths. Therefore, the Gospels had to be de-mythologized, and the real facts sorted out. One German rationalist thus explained Jesus' supposed walking on water as an optical illusion in the disciples produced by Jesus' walking in the mist along the shore. Likewise, His feeding of the five thousand was made possible when His own example of generously sharing the small amount of food He had led those in the throng who also had food to do likewise. His resurrection could be explained as a revival brought about in the tomb by an earthquake, since He had only fallen into an unconsciousness thought to be death.

English churches also experienced tumultuous upheavals during the Nineteenth Century, and out of such controversies new movements and religious bodies developed. One movement of significance was the Anglo-Catholic Movement. Those involved in this movement regarded the church as possessor of the truth, and important elements of the ancient church, such as fasting, clerical celibacy, reverence for the saints, sacramentalism, apostolic succession, had been lost by the reformers. Thus, the Anglo-Catholics sought to restore many typically Catholic doctrines and practices. Some went all the way back to Roman Catholicism. Edward Irving (1792-1834) taught that the gifts of the apostolic age could be restored with sufficient faith and began the Catholic Apostolic Church which eventually had twelve apostles. John Darby (1800-1882) formed a confederation of religionists seeking a warmer spiritual fellowship in 1830. They were known as the "Plymouth Brethren" after the place of their origin. William Booth created the Salvation Army in 1878, with military organization and obedience, to focus upon street evangelism and philanthropic work.

The greatest religious movement in America in the Nineteenth Century was the "Second Great Awakening." A little more tempered than the original Great Awakening, it nevertheless produced a great renewal in religious interest in a country where only ten per cent of the population were church members at the turn of the century. The outstanding manifestation of the Second Great Awakening was "camp meeting" revivalism with all its emotionalism. Emphases of this religious fervor were foreign missionary activity educational institutions for clerical training, and correction of social problems (slavery, war, poverty, etc.). The "social gospel" got its hold the latter quarter of the century. Growth of many new religious bodies — Adventists, Mormons, Jehovah's Witnesses — was also stimulated. The revival also provided a hedge against the strong thrusts of theological liberalism.

10 SUGGESTIONS FOR IMPROVING THE PUBLIC ASSEMBLIES OF THE CHURCH
~anon~

Have you ever heard someone say, "I just don't get much out of church"? Sometimes this is more commentary on the person than on the service. Here are some suggestions that may help all of us improve the quality of our worship when we gather with the saints.

Make church assemblies a priority. It is the most important commitment of each week. It is nothing less than a "meeting with God."

Don't bring God left-overs. God has always demandedthe "first fruits." He cannot be satisfied with scrap. Get plenty of sleep on Saturday night and come to worship with an alert and refreshed mind.

Prepare your mind. Discipline begins in the mind. So does discipleship. Train your mind to concentrate on things of the Spirit.

Be on time. Rushing in late makes it difficult for you to settle in to meditation and disturbs other worshipers. Get up a little earlier if necessary.

Bring your Bible. Coming to worship without your Bible is like going out to drive without your keys.

Open your mouth and sing. Singing is not an option. It is a command. Those who violate this command are just as guilty as if they neglected the assembly in the first place.

Sit close to the front. Experience has shown that some marginal church members would rather switch congregations than change pews. Research indicates that the level of emotion and mental participation decreases as one moves closer to the back.

Before and after the service, be friendly. Worship is enhanced when done as a family. Family members should know and love each other.

Listen carefully to the sermon. Taking notes may help. Follow along in your Bible. Take the message seriously. It will help you. It will encourage the speaker. it will show non-Christians that we are serious.

Make your worship God-centered, not man-centered. worship is primarily a giving situation.

Those who say, "I don't GET much out of worship," are wrongly focused. It is in the GIVING of ourselves that we GET. 

NO GIVING -- NO GETTING.

We hope you find this bulletin useful in your Bible study.

2 Sam 22:31
 As for God, His way is perfect; The word of the LORD is proven; He is a shield to all who trust in Him. NKJV

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