Sunday, April 10, 2011

Sunday Classic Tozer: "Man: The Dwelling Place of God" (8-14)

"Traditional Christianity Saved by Grace"

Hell got bigger. Grace got Greater, and the world is heading for Hell in a Handbasket. You really don't want to go there. Unless you seriously don't do something about it, You are Going to Hell. Hell was not made for you and you weren't made for Hell, but it isn't oblivion you are facing when you die, but Hell. You are going in the wrong direction and admit it or not, Hell is waiting for you. Jesus Said, Call on Me and You Shall Be Saved. We call it Salvation because it is. It is not going where you deserve to be, and that is Hell. Jesus said, Call on me. Read these so you can be assured God wants you in heaven."Call on the Name of the Lord, and You Shall Be Saved". Reject them, pure and simple, You Go to hell. It's your call, it just might be your Last Call. --Michael James Stone

SUNDAYS are CLASSICS

Every Sunday we post Classics of Chrisitanity which allows the reader to find

"the pearls of faith in the fields of Christendom"

This Weeks Classic

A.W.Tozer

Man: The Dwelling Place of God

CHAPTER eight

True Religion is not Feeling but Willing

ONE OF THE PUZZLING QUESTIONS likely to turn up sooner or later to vex the seeking Christian is how he can fulfill the scriptural command to love God with all his heart and his neighbor as himself.

The earnest Christian, as he meditates on his sacred obligation to love God and mankind, may experience a sense of frustration gendered by the knowledge that he just cannot seem to work up any emotional thrill over his Lord or his brothers. He wants to, but he cannot. The delightful wells of feeling simply will not flow.

Many honest persons have become discouraged by the absence of religious emotion and concluded that they are not really Christian after all. They conclude that they must have missed the way somewhere back there and their religion is little more than an empty profession. So for a while they belabor themselves for their coldness and finally settle into a state of dull discouragement, hardly knowing what to think. They do believe in God; they do indeed trust Christ as their Saviour, but the love they hoped to feel consistently eludes them. What is the trouble?

The problem is not a light one. A real difficulty is involved, one which may be stated in the form of a question: How can I love by commandment? Of all the emotions of which the soul is capable, love is by far the freest, the most unreasoning, the one least likely to spring up at the call of duty or obligation, and surely the one that will not come at the command of another. No law has ever been passed that can compel one moral being to love another, for by the very nature of it love must be voluntary. No one can be coerced or frightened into loving anyone. Love just does not come that way. So what are we to do with our Lord's command to love God and our neighbor?

To find our way out of the shadows and into the cheerful sunlight we need only to know that there are two kinds of love: the love of feeling and the love of willing. The one lies in the emotions, the other in the will. Over the one we may have little control. It comes and goes, rises and falls, flares up and disappears as it chooses, and changes from hot to warm to cool and back to warm again very much as does the weather. Such love was not in the mind of Christ when He told His people to love God and each other. As well command a butterfly to light on our shoulder as to attempt to command this whimsical kind of affection to visit our hearts.

The love the Bible enjoins is not the love of feeling; it is the love of willing, the willed tendency of the heart. (For these two happy phrases I am indebted to another, a master of the inner life whose pen was only a short time ago stilled by death.)

God never intended that such a being as man should be the plaything of his feelings. The emotional life is a proper and noble part of the total personality, but it is, by its very nature, of secondary importance. Religion lies in the will, and so does righteousness. The only good that God recognizes is a willed good; the only valid holiness is a willed holiness.

It should be a cheering thought that before God every man is what he wills to be. The first requirement in conversion is a rectified will. "If any man will," says our Lord, and leaves it there. To meet the requirements of love toward God the soul need but will to love and the miracle begins to blossom like the budding of Aaron's rod.

The will is the automatic pilot that keeps the soul on course. "Flying is easy," said a friend who flies his own plane. "Just take her up, point her in the direction you want her to go and set the pilot. After that she'll fly herself." While we must not press the figure too far, it is yet blessedly true that the will, not the feelings, determines moral direction.

The root of all evil in human nature is the corruption of the will. The thoughts and intents of the heart are wrong and as a consequence the whole life is wrong. Repentance is primarily a change of moral purpose, a sudden and often violent reversal of the soul's direction. The prodigal son took his first step upward from the pigsty when he said, "I will arise and go to my father." As he had once willed to leave his father's house, now he willed to return. His subsequent action proved his expressed purpose to be sincere. He did return.

Someone may infer from the above that we are ruling out the joy of the Lord as a valid part of the Christian life. While no one who reads these columns regularly would be likely to draw such an erroneous conclusion, a chance reader might be led astray; a further word of explanation is therefore indicated:

To love God with all our heart we must first of all will to do so. We should repent our lack of love and determine from this moment on to make God the object of our devotion. We should set our affections on things above and aim our hearts toward Christ and heavenly things. We should read the Scriptures devotionally every day and prayerfully obey them, always firmly willing to love God with all our heart and our neighbor as ourself.

If we do these things we may be sure that we shall experience a wonderful change in our whole inward life. We shall soon find to our great delight that our feelings are becoming less erratic and are beginning to move in the direction of the "willed tendency of the heart." Our emotions will become disciplined and directed. We shall begin to taste the "piercing sweetness" of the love of Christ. Our religious affection will begin to mount evenly on steady wings instead of flitting about idly without purpose or intelligent direction. The whole life, like a delicate instrument, will be tuned to sing the praises of Him who loved us and washed us from our sins in His own blood.

But first of all we must will, for the will is master of the heart.

CHAPTER Nine

How to make spiritual progress

THE COMPLACENCY of CHRISTIANS is the scandal of Christianity.

Time is short, and eternity is long. The end of all things is at hand. Man has proved himself morally unfit to manage the world in which he has been placed by the kindness of the Almighty. He has jockeyed himself to the edge of the crater and cannot go back, and in terrible fear he is holding his breath against the awful moment when he will be plunged into the inferno.

In the meantime, a company of people exist on the earth who claim to have the answer to all life's major questions. They claim to have found the way back to God, release from their sins, life everlasting and a sure guarantee of heaven in the world to come.

These are the Christians. They declare that Jesus Christ is very God of very God, made flesh to dwell among us. Thy insist that He is the Way, the Truth and the Life. They testify that He is to them Wisdom, Righteousness, Sanctification and Redemption, and they steadfastly assert that He will be to them the Resurrection and the Life for eternity to come.

These Christians know, and when pressed will admit, that their finite hearts have explored but a pitifully small part of the infinite riches that are theirs in Christ Jesus. They read the lives of the great saints whose fervent desire after God carried them far up the mountain toward spiritual perfection; and for a brief moment they may yearn to be like these fiery souls whose light and fragrance still linger in the world where they once lived and labored. But the longing soon passes. The world is too much with them and the claims of their earthly lives are too insistent; so they settle back to live their ordinary lives, and accept the customary as normal. After a while they manage to achieve some kind of inner content and that is the last we hear of them.

This contentment with inadequate and imperfect progress in the life of holiness is, I repeat, a scandal in the Church of the Firstborn. The whole weight of Scripture is against such a thing. The Holy Spirit constantly seeks to arouse the complacent. "Let us go on" is the word of the Spirit. The Apostle Paul embodies this in his noble testimony as found in his Philippian epistle: "But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ . . . that I may know him, and the power of his resurrection . . . but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus."

If we accept this as the sincere expression of a normal Christian I do not see how we can justify our own indifference toward spiritual things. But should someone feel a desire to make definite progress in the life of Christ, what can he do to get on with it? Here are a few suggestions:

1. Strive to get beyond mere pensive longing. Set your face like a flint and begin to put your life in order. Every man is as holy as he really wants to be. But the want must be all-compelling.

Tie up the loose ends of your life. Begin to tithe; institute family prayer; pay up your debts as far as possible and make some kind of frank arrangement with every creditor you cannot pay immediately; make restitution as far as you can; set aside time to pray and search the Scriptures; surrender wholly to the will of God. You will be surprised and delighted with the results.

2. Put away every un-Christian habit from you. If other Christians practice it without compunction, God may be calling you to come nearer to Him than these other Christians care to come. Remember the words, "Others may, you cannot." Do not condemn or criticize, but seek a better way. God will honor you.

3. Get Christ Himself in the focus of your heart and keep Him there continually. Only in Christ will you find complete fulfillment. In Him you may be united to the Godhead in conscious, vital awareness. Remember that all of God is accessible to you through Christ. Cultivate His knowledge above everything else on earth.

4. Throw your heart open to the Holy Spirit and invite Him to fill you. He will do it. Let no one interpret the Scriptures for you in such a way as to rule out the Father's gift of the Spirit. Every man is as full of the Spirit as he wants to be. Make your heart a vacuum and the Spirit will rush in to fill it.

Nowhere in the Scriptures nor in Christian biography was anyone ever filled with the Spirit who did not know that he had been, and nowhere was anyone filled who did not know when. And no one was ever filled gradually.

5. Be hard on yourself and easy on others. Carry your own cross but never lay one on the back of another. Begin to practice the presence of God. Cultivate the fellowship of the Triune God by prayer, humility, obedience and self-abnegation.

Let any Christian do these things and he will make rapid spiritual progress. There is every reason why we should all go forward in our Christian lives and no reason why we should not. Let us go on.

CHAPTER Ten

THE Old Cross and the new

ALL UNANNOUNCED AND MOSTLY UNDETECTED there has come in modern times a new cross into popular evangelical circles. It is like the old cross, but different: the likenesses are superficial; the differences, fundamental.

From this new cross has sprung a new philosophy of the Christian life, and from that new philosophy has come a new evangelical technique-a new type of meeting and a new kind of preaching. This new evangelism employs the same language as the old, but its content is not the same and its emphasis not as before.

The old cross would have no truck with the world. For Adam's proud flesh it meant the end of the journey. It carried into effect the sentence imposed by the law of Sinai. The new cross is not opposed to the human race; rather, it is a friendly pal and, if understood aright, it is the source of oceans of good clean fun and innocent enjoyment. It lets Adam live without interference. His life motivation is unchanged; he still lives for his own pleasure, only now he takes delight in singing choruses and watching religious movies instead of singing bawdy songs and drinking hard liquor. The accent is still on enjoyment, though the fun is now on a higher plane morally if not intellectually.

The new cross encourages a new and entirely different evangelistic approach. The evangelist does not demand abnegation of the old life before a new life can be received. He preaches not contrasts but similarities. He seeks to key into public interest by showing that Christianity makes no unpleasant demands; rather, it offers the same thing the world does, only on a higher level. Whatever the sin-mad world happens to be clamoring after at the moment is cleverly shown to be the very thing the gospel offers, only the religious product is better.

The new cross does not slay the sinner, it redirects him. It gears him into a cleaner anal jollier way of living and saves his self-respect. To the self-assertive it says, "Come and assert yourself for Christ." To the egotist it says, "Come and do your boasting in the Lord." To the thrillseeker it says, "Come and enjoy the thrill of Christian fellowship." The Christian message is slanted in the direction of the current vogue in order to make it acceptable to the public.

The philosophy back of this kind of thing may be sincere but its sincerity does not save it from being false. It is false because it is blind. It misses completely the whole meaning of the cross.

The old cross is a symbol of death. It stands for the abrupt, violent end of a human being. The man in Roman times who took up his cross and started down the road had already said good-by to his friends. He was not coming back. He was going out to have it ended. The cross made no compromise, modified nothing, spared nothing; it slew all of the man, completely and for good. It did not try to keep on good terms with its victim. It struck cruel and hard, and when it had finished its work, the man was no more.

The race of Adam is under death sentence. There is no commutation and no escape. God cannot approve any of the fruits of sin, however innocent they may appear or beautiful to the eyes of men. God salvages the individual by liquidating him and then raising him again to newness of life.

That evangelism which draws friendly parallels between the ways of God and the ways of men is false to the Bible and cruel to the souls of its hearers. The faith of Christ does not parallel the world, it intersects it. In coming to Christ we do not bring our old life up onto a higher plane; we leave it at the cross. The corn of wheat must fall into the ground and die.

We who preach the gospel must not think of ourselves as public relations agents sent to establish good will between Christ and the world. We must not imagine ourselves commissioned to make Christ acceptable to big business, the press, the world of sports or modern education. We are not diplomats but prophets, and our message is not a compromise but an ultimatum.

God offers life, but not an improved old life. The life He offers is life out of death. It stands always on the far side of the cross. Whoever would possess it must pass under the rod. He must repudiate himself and concur in God's just sentence against him.

What does this mean to the individual, the condemned man who would find life in Christ Jesus? How can this theology be translated into life? Simply, he must repent and believe. He must forsake his sins and then go on to forsake himself. Let him cover nothing, defend nothing, excuse nothing. Let him not seek to make terms with God, but let him bow his head before the stroke of God's stern displeasure and acknowledge himself worthy to die.

Having done this let him gaze with simple trust upon the risen Saviour, and from Him will come life and rebirth and cleansing and power. The cross that ended the earthly life of Jesus now puts an end to the sinner; and the power that raised Christ from the dead now raises him to a new life along with Christ.

To any who may object to this or count it merely a narrow and private view of truth, let me say God has set His hallmark of approval upon this message from Paul's day to the present. Whether stated in these exact words or not, this has been the content of all preaching that has brought life and power to the world through the centuries. The mystics, the reformers, the revivalists have put their emphasis here, and signs and wonders and mighty operations of the Holy Ghost gave witness to God's approval.

Dare we, the heirs of such a legacy of power, tamper with the truth? Dare we with our stubby pencils erase the lines of the blueprint or alter the pattern shown us in the Mount? May God forbid. Let us preach the old cross and we will know the old power.

CHAPTER ELEVEN

There is no wisdom in sin

THE WORLD HAS DIVIDED MEN into two classes, the stupid good people and the clever wicked ones.

This false classification runs through much of the literature of the last centuries from the classics to the comic strip, from Shakespeare's Polomus, who furnished his son with a set of good but dull moral platitudes, to Capp's Li'l Abner, who would never knowingly do a wrong act but who would rather fall on his head than on his feet because there is more feeling in his feet than in his head.

In the Holy Scriptures things are quite the opposite. There righteousness is always associated with wisdom and evil with folly. Whatever other factors may be present in an act of wrongdoing, folly is one that is never absent. To do a wrong act a man must for the moment think wrong; he must exercise bad judgment.

If this is true then the devil is creation's prime fool, for when he gambled on his ability to unseat the Almighty he was guilty of an act of judgment so bad as to be imbecilic, He is said to have had a great amount of wisdom, but his wisdom must have deserted him at the time of his first sin, for surely he grossly underestimated the power of God and as grossly overestimated his own. The devil is not now pictured in the Scriptures as wise, only as shrewd. We are warned not against his wisdom but against his wiles, something very different.

Sin, I repeat, in addition to anything else it may be, is always an act of wrong judgment. To commit a sin a man must for the moment believe that things are different from what they really are; he must confound values; he must see the moral universe out of focus; he must accept a lie as truth and see truth as a lie; he must ignore the signs on the highway and drive with his eyes shut; he must act as if he had no soul and was not accountable for his moral choices.

Sin is never a thing to be proud of. No act is wise that ignores remote consequences, and sin always does. Sin sees only today, or at most tomorrow; never the day after tomorrow, next month or next year. Death and judgment are pushed aside as if they did not exist and the sinner becomes for the time a practical atheist who by his act denies not only the existence of God but the concept of life after death.

History is replete with examples of men whose intellectual powers were great but whose practical judgment was almost nil: Einstein, for instance, who was a mathematical genius but who could not look after his own bank account and who absentmindedly ran his little motorboat aground with the excuse that he "must have been thinking about something else." We can smile at this, but there is nothing humorous about that other class of men who had brilliant minds but whose moral judgment was sadly awry. To this class belong such men as Lucretius, Voltaire, Shelley, Oscar Wilde, Walt Whitman and thousands of others whose names are less widely known.

The notion that the careless sinner is the smart fellow and the serious-minded Christian, though well-intentioned, is a stupid dolt altogether out of touch with life will not stand up under scrutiny. Sin is basically an act of moral folly, and the greater the folly the greater the fool.

It is time the young people of this generation learned that there is nothing smart about wrongdoing and nothing stupid about righteousness. We must stop negotiating with evil. We Christians must stop apologizing for our moral position and start making our voices heard, exposing sin for the enemy of the human race which it surely is, and setting forth righteousness and true holiness as the only worthy pursuits for moral beings.

The idea that sin is modern is false. There has not been a new sin invented since the beginning of recorded history. That new vice breaks out to horrify decent citizens and worry the police is not really new. Flip open that book written centuries ago and you will find it described there. The reckless sinner trying to think of some new way to express his love of iniquity can do no more than imitate others like himself, now long dead. He is not the bright rebel he fancies himself to be but a weak and stupid fellow who must follow along in the long parade of death toward the point of no return.

If the hoary head is a crown of glory when it is found in the way of righteousness, it is a fool's cap when it is found in the way of sin. An old sinner is an awesome and frightening spectacle. One feels about him much as one feels about the condemned man on his way to the gallows. A sense of numb terror and shock fills the heart. The knowledge that the condemned man was once a redcheeked boy only heightens the feeling, and the knowledge that the aged rebel now beyond reclamation once went up to the house of God on a Sunday morning to the sweet sound of church bells makes even the trusting Christian humble and a little bit scared. There but for the grace of God goes he.

I am among those who believe that our Western civilization is on its way to perishing. It has many commendable qualities, most of which it has borrowed from the Christian ethic, but it lacks the element of moral wisdom that would give it permanence. Future historians will record that we of the twentieth century had intelligence enough to create a great civilization but not the moral wisdom to preserve it.

CHAPTER Twelve

Three Degrees of religious knowledge

IN OUR KNOWLEDGE OF DIVINE THINGS three degrees may be distinguished: the knowledge furnished by reason, by faith and by spiritual experience respectively.

These three degrees of knowledge correspond to the departments of the tabernacle in the ancient Levitical order: the outer court, the holy place and the holy of holies.

Far in, beyond the "second veil," was the holiest of all, having as its lone piece of furniture the Ark of the Covenant with the cherubim of glory shadowing the mercy seat. There between the outstretched wings dwelt in awesome splendor the fire of God's presence, the Shekmah. No light of nature reached that sacred place, only the pure radiance of Him who is light and in whom there is no darkness at all. To that solemn Presence no one could approach except the high priest once each year with blood of atonement.

Farther out, and separated by a heavy veil, was the holy place, a sacred place indeed but removed from the Presence and always accessible to the priests of Israel. Here also the light of sun and moon was excluded; light was furnished by the shining of the seven golden candlesticks.

The court of the priests was out farther still, a large enclosure in which were the brazen altar and the lavar. This was open to the sky and received the normal light of nature.

All was of God and all was divine, but the quality of the worshipper's knowledge became surer and more sublime as he moved in from the outer court toward the mercy seat and the Presence, where at last he was permitted to gaze upon the cherubim of glory and the deep burning Fire that glowed between their outstretched wings.

All this illustrates if it does not typify the three degrees of knowledge possible to a Christian. It is not proper that we should press every detail in an effort to find in the beautiful Old Testament picture more than is actually there; but the most cautious expositor could hardly object to our using the earthly and external to throw into relief the internal and the heavenly.

Nature is a great teacher and at her feet we may learn much that is good and ennobling. The Bible itself teaches this: "The heavens declare the glory of God; and the firmament showeth his handywork. Day unto day uttereth speech, and night unto night showeth knowledge." "Go to the ant, thou sluggard; consider her ways, and be wise." "Behold the fowls of the air." "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Reason working on data furnished by observation of natural objects tells us a lot about God and spiritual things. This is too obvious to require proof. Everyone knows it.

But there is knowledge beyond and above that furnished by observation; it is knowledge received by faith. "In religion faith plays the part by experience in the things of the world." Divine revelation through the inspired Scriptures offers data which lie altogether outside of and above the power of the mind to discover. The mind can make its deductions after it has received these data by faith, but it cannot find them by itself. No technique is known to man by which he can learn, for instance, that God in the beginning created the heaven and the earth or that there are three Persons in the Godhead; that God is love or that Christ died for sinners, or that He now sits at the right hand of the Majesty in the heavens. If we ever come to know these things it must be by receiving as true a body of doctrine which we have no way of verifying. This is the knowledge of faith.

There is yet a purer knowledge than this; it is knowledge by direct spiritual experience. About it there is an immediacy that places it beyond doubt. Since it was not acquired by reason operating on intellectual data, the possibility of error is eliminated. Through the indwelling Spirit the human spirit is brought into immediate contact with higher spiritual reality. It looks upon, tastes, feels and sees the powers of the world to come and has a conscious encounter with God invisible.

Let it be understood that such knowledge is experienced rather than acquired. It does not consist of findings about something; it is the thing itself. It is not a compound of religious truths. It is an element which cannot be separated into parts. One who enjoys this kind of knowledge is able to understand the exhortation in the Book of Job: "Acquaint now thyself with him, and be at peace." To such a man God is not a conclusion drawn from evidence nor is He the sum of what the Bible teaches about Him. He knows God in the last irreducible meaning of the word know. It may almost be said that God happened to him.

Maybe Christ said all this more simply in John 14:21: "I . . . will manifest myself to him." For what have we been laboring here but the sublimely simple New Testament teaching that the Triune God wills to dwell in the redeemed man's heart, constantly making His presence known? What on earth or in heaven above can be a greater beatitude?

CHAPTER Thirteen

THE sanctification of the secular

THE NEW TESTAMENT TEACHES that all things are pure to the pure, and I think we may assume that to the evil man all things are evil. The thing itself is not good or bad; goodness or badness belongs to human personality.

Everything depends upon the state of our interior lives and our heart's relation to God. The man that walks with God will see and know that for him there is no strict line separating the sacred from the secular. He will acknowledge that there lies around him a world of created things that are innocent in themselves; and he will know, too, that there are a thousand human acts that are neither good nor bad except as they may be done by good or bad men. The busy world around us is filled with work, travel, marrying, rearing our young, burying our dead, buying, selling, sleeping, eating and mixing in common social intercourse with our fellowmen.

These activities and all else that goes to fill up our days are usually separated in our minds from prayer, church attendance and such specific religious acts as are performed by ministers most of the week and by laymen briefly once or twice weekly.

Because the vast majority of men engage in the complicated business of living while trusting wholly in themselves, without reference to God or redemption, we Christians have come to call these common activities "secular" and to attribute to them at least a degree of evil, an evil which is not inherent in them and which they do not necessarily possess.

The Apostle Paul teaches that every simple act of our lives may be sacramental. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." And again, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."

Some of the great saints, who were great because they took such admonitions seriously and sought to practice them, managed to achieve the sanctification of the secular, or perhaps I should say the abolition of the secular. Their attitude toward life's common things raised those above the common and imparted to them an aura of divinity. These pure souls broke down the high walls that separated the various areas of their lives from each other and saw all as one; and that one they offered to God as a holy oblation acceptable to God by Jesus Christ.

Nicholas Herman (Brother Lawrence) made his most common act one of devotion: "The time of business does not with me differ from the time of prayer," he said, "and in the noise and clatter of my kitchen, while several persons are at the same time calling for different things, I possess God in as great tranquility as if I were upon my knees at the blessed sacrament."

Francis of Assisi accepted the whole creation as his house of worship and called upon everything great and small to join him in adoration of the Godhead. Mother earth, the burning sun, the silver moon, the stars of evening, wind, water, flowers, fruits-all were invited to praise with him their God and King. Hardly a spot was left that could be called secular. The whole world glowed like Moses' bush with the light of God, and before it the saint kneeled and removed his shoes.

Thomas Traherne, the seventeenth century Christian writer, declared that the children of the King can never enjoy the world aright till every morning they wake up in heaven, see themselves in the Father's palace, and look upon the skies, the earth and the air as celestial joys, having such a reverent esteem for all as if they were among the angels.

All this is not to ignore the fall of man nor to deny the presence of sin in the world. No believing man can deny the Fall, as no observing man can deny the reality of sin; and as far as I know no responsible thinker has ever held that sin could ever be made other than sinful, whether by prayer or faith or spiritual ministrations. Neither the inspired writers of Holy Scripture nor those illuminated souls who have based their teachings upon those Scriptures have tried to make sin other than exceedingly sinful. It is possible to recognize the sacredness of all things even while admitting that for the time the mystery of sin worketh in the children of disobedience and the whole creation groaneth and travaileth, waiting for the manifestation of the children of God.

Traherne saw the apparent contradiction and explained it: "To contemn the world and to enjoy the world are things contrary to each other. How can we contemn the world, which we are born to enjoy? Truly there are two worlds. One was made by God, and the other by men. That made by God was great and beautiful. Before the Fall it was Adam's joy and the temple of his glory. That made by men is a Babel of confusions: invented riches, pomps and vanities, brought in by sin. Give all (saith Thomas a Kempis) for all. Leave the one that you may enjoy the other."

Such souls as these achieved the sanctification of the secular. The church today is suffering from the secularization of the sacred. By accepting the world's values, thinking its thoughts and adopting its ways we have dimmed the glory that shines overhead. We have not been able to bring earth to the judgment of heaven so we have brought heaven to the judgment of the earth. Pity us, Lord, for we know not what we do!

CHAPTER Fourteen