Written by Steven Barto, B.S. Psy., M.A. Theology

THE SPIRITUAL LIFE IS to be lived no matter the cost, as it is the means through which Christians participate in the Kingdom of God while still in the flesh. Redemption and sanctification rescued us from the bondage of sin and set us apart for divine service. Paul said, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: You shall love your neighbor as yourself” (Gal. 5:13-14, ESV). Jesus provided an exemplar for Christian living, telling the disciples, “But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Matt. 20:26-28). In fact, life is supposed to be shared. We are called to step out in faith and put others first.

The power to live a successful Christian life is found only in Christ, but it requires effort on our part. We need to stand firm against the forces that pull us back to a carnal, fleshly, worldly life. Jesus related how difficult it is to enter the Kingdom of God (Mark 10:23). It is not easy to live as Christ lived. He said, “If anyone would come after me, let him deny himself and take up his cross and follow me. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul” (Matt. 16:26). Accordingly, a spiritual life must be a disciplined life. In the eyes of the LORD, it is better to obey than to present sacrifices (see 1 Sam. 15:22). The word “obedient” comes from the Latin word audire, which means “listening.” Spiritual discipline involves a concentrated effort to firmly establish an effective boundary between spirit and life. It is only through patiently waiting on God that we are able to hear His voice and understand His will for our lives.

D.A. Carson said, “People think of themselves as ‘spiritual’ because they have certain aesthetic sensibilities, or because they feel some kind of mystical connection with nature, or because they espouse some highly privatized version of one of any number of religions” (1). Religion tends to be a word with negative connotations while spirituality has positive overtones. Typically, we wonder how much of ourselves we must give up to live a spiritual life. We ask ourselves if “being good” is an effective sign that we are living as Christ would have us live. We attend church services, participate in church groups, visit the sick, and volunteer to make burgers at the annual church picnic. Maybe we participate in neighborhood outreach efforts or support missions. Yet, we wonder how much of our natural self can remain without impacting our spiritual life. C.S. Lewis said, “Make no mistake: if you are really going to try to meet all the demands made on the natural self, it will not have enough left over to live on. The more you obey your conscience, the more your conscience will demand of you. And your natural self, which is thus being starved and hampered and worried at every turn, will get angrier and angrier” (2). The flesh battles the spirit, demanding satisfaction no matter the cost.

We come to Christ as new believers dragging our “self” with us to the cross. Lewis said, “Some of the things the ordinary self wanted to do turn out to be what we call wrong” (3). He pulled no punches regarding battling sexual impropriety. He writes, “…a cold self-righteous prig who goes regularly to church may be far nearer to hell than a prostitute” (4). The Christian life is both hard and easy. Jesus asks us to “give all.” He says to take up our cross and follow him. Lewis said, “The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ” (4). As Christians, many of us neglect the mind and heart while we’re striving for a spiritual life. This is precisely what Christ advises us not to do. The average churchgoer objects to giving all, saying not everyone is called to pastor, or teach, or lead. Lewis was known to ask Christians, “How would you feel if Jesus came to you and spoke the words, Give me your all?I have stood at that crossroad many times, wondering how much all I have to give without giving all.

The grace of God, while free, is not cheap. Consider what Jesus endured during the last twelve hours of His life on earth in order that we might be justified before the Father. Our discipleship to Jesus costs nothing less than everything. Unfortunately, you would be hard pressed to find a sermon or teaching series on discipleship in the church today. To side step discipleship is to miss out on spiritual maturity. Jesus said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matt.28:18-20). Unfortunately, the Body of Christ has been drifting away from this commission. If the church fails to disciple new believers, it is impossible for them to learn how to live as Christ lived. Willard said, “Though costly, discipleship once had a very clear, straightforward meaning… there is a decision to be made: the decision to devote oneself to becoming like Christ” (5).

A Matter of the Heart

Paul writes, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth” (Col. 3:1-2). Proverbs says, “My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart with all vigilance, for from it flow the springs of life” (Prov. 4:21,23). Not surprisingly, the best way we can defend our heart and set it on God is to guard our thoughts. Paul said, “For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (1 Cor. 10:3-5). Solomon admonished, “Above all else, guard your heart.

Someone once said, “Sow a thought, reap a deed. Sow a deed, reap a habit. Sow a habit, reap a character. Sow a character, reap a destiny.”

The heart is deceitful above all things, and desperately sick; who can understand it” (Jer. 17:9). We cannot hope to share the gospel, or to teach others about the ways of Christ, without first setting our hearts on Jesus. The kind of spiritual existence God asks of us cannot be weak, dull, rudderless, lifeless. It should cause an engagement of the heart. Paul notes, “Do not be slothful in zeal, be fervent in spirit, serve the Lord” (Rom. 12:11). Fervent means “having or displaying a passionate intensity.” If we are not fervent in our spiritual life, and if our will and inclination are not strongly and consistently applied to our affairs on a daily basis, we will wither and die on the branch. Jesus said, “I am the true vine, and my Father is the vine dresser. Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit” (John 15:1-2). The Father does two things to ensure a maximum yield: (1) He removes unfruitful branches, and (2) He prunes the remaining branches. Unfruitful branches are gathered and burned in the fire. Fruit is an illustration for good results coming from the life of a believer.

As believers, our fruitfulness requires having our hearts engaged in Christ. Every true disciple of Christ must love the LORD above his or her father or mother, sister or brother, spouse or children; yes, even above his own life. Merely having knowledge of doctrine and theology without religious affection for God will avail us nothing but the acquisition of data. Augustine of Hippo said, “My inner self was a house divided against itself. Why does this strange phenomenon occur? The mind gives an order to the body and is at once obeyed, but when it gives an order to itself, it is resisted” (6). Ours must always be a living theology. The believer is to be considered fidelis quaerens intellectum: a believer seeking understanding. Hart said, “Theology is the attempt by faith to understand itself, its object, and its place in today’s world” (7). Theology involves far more than the mind; it is more than collecting data. Hart said, “Faith—when it is truly faith rather than a mere intellectual assent to some proposition or other—will always seek to enter into a fuller and deeper knowledge and understanding of that which matters most to it” (8).

Set your sights on His kingdom first.

Nouwen believes the spiritual life is not that which comes after or beyond our everyday existence. We must not pigeonhole spirituality. He said, “The spiritual life can only be real when it is lived in the midst of the pains and joys of the here and now” (9). Martin Luther wrote, “It is through living, indeed through dying and being damned, that one becomes a theologian, not through understanding, reading or speculation” (10). Of course, such an orientation clears the path for setting our hearts on Jesus. Vanhoozer says Christians learn doctrine in order to participate more deeply and passionately in the drama of redemption, adding, “Intellectual apprehension alone, without the appropriation of the heart and hand, leads only to hypocrisy” (11). Our spiritual life must begin with something firm to place our feet on (see Matt. 7:24-27). Without being grounded in Christ, we risk faltering at times of challenge or crisis. Moreover, we are ill-equipped for making a defense to anyone who asks us for a reason for the hope we have in the gospel.

God willingly created man and all that exists in the physical realm. Under the warmth of His creative action and care, our first parents were invited to walk in complete fellowship with God; to get to know Him and to love Him. This is worship at its most pure. But through an act of rebellion, which was fueled by a desire to know as God knows, exist as God exists, sin entered in and tore a hole in the soul. Man became broken. Kapic writes, “It would be a dangerous misunderstanding to assert that we can only worship God once we have understood all the important doctrines” (12). Further, we do not need to be like God, or be on even footing with Him, to have a relationship with Him. Despite rebellion in the past, we must mend fences with God and allow Him to fill the God-shaped hole in our soul. Growing in our knowledge of God changes our view of every aspect of our lives. Kapic said it’s not as though we lose sight of all except God; rather, we see everything in the light of God. This degree of humility and submission is required for living a truly spiritual life.

All of life’s preoccupations and “what ifs” tend to enslave us; distract us from the metaphysical and spiritual realms of life. Our minds become filled with anxious thoughts as we struggle to do it all, be it all, and plan for it all. Nouwen writes, “Much, if not most, of our suffering is connected with these preoccupations” (13). It is as though we are always preparing for “eventualities,” such as career changes, serious illness, failed economy, domestic unrest, possible family conflicts, natural disasters, and the like. Anxiety can cause us to be fearful, suspicious, greedy, angry, defeated. In this sad state, we pay more attention to our physical surroundings, our aches and pains, our daily challenges, which prevents us from feeling real inner peace and freedom—the very shalom our LORD promised. Jesus said, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27). When we are in a predisposed state of “what’s next” we fail to live in the moment. It is impossible to enjoy today if we spend the day regretting our past and worrying about our future. Existence certainly features periods of transition, but it is not productive to live our lives “in the corridor” on the way to somewhere else.

First Things First

Interestingly, Jesus does not address our worry-filled way of living by saying we should cut back on engaging with life’s affairs. Nor does He say we need to take a monastic sabbatical. Early Christian fundamentalism taught “coming out from among them” and safely existing within the walls of our churches. I believe the command “be ye separate” is not suggesting off-the-grid spiritual communal living. Nor does it mean stay away from all non-believers. We simply cannot reach those we despise and run from. Rather, Jesus wants us to change our center of gravity so that we seek Him first. This requires a change in focus. As noted in Scripture, we need a change of heart. Certainly, change in activities are often necessary as we grow in spiritual maturity and reach toward the goal of emulating Christ. Simply, this is a matter of setting our hearts on His kingdom first. Nouwen believes a heart set on the Father’s kingdom is also a heart set on living the spiritual life.

To set our hearts on the kingdom therefore means to make the life of the Spirit within and among us the center of all we think, say, or do.

Consider this. Jesus led a very busy life during the three years of His ministry—teaching, preaching, healing, expounding. He was so busy He had to “steal away” for alone time. Moreover, He did not lead the life of a zealot marching toward a self-imposed goal. He was concerned with one thing: putting the Father’s will and kingdom first. Remarkably, despite being God Himself in the flesh, Jesus said, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise” (John 5:19). The works Jesus did are the works the Father sent Him to do; the words Jesus spoke are the words the Father sent Him to speak. His was a ministry of obedience, sacrifice, and humble submission. Paul tells us, “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous” (Rom.5:18-19).

Concluding Remarks

Nouwen writes, “His Kingdom first. I hope that these words have received some new meaning. They call us to follow Jesus on his obedient way, to enter with him into the community established by the demanding love of the Father, and to live all of life from there” (14). The kingdom of the Father is now; not something to be achieved at a later date. It is the place where the Holy Spirit guides us, empowers us, instructs us, equips us, and renews us as we move through this world serving Him. As I mentioned above, a spiritual life without discipline is impossible. The practice of spiritual discipline allows us to exercise “silent prayer,” where we are content to sit quietly and wait on God. It is only through listening that we develop a life of obedience. It is critical that we establish a routine of solitude every day. The amount of time we spend pursuing “spiritual fitness” is less important than having the routine. Start with 10 minutes, 20 minutes; whatever you can set aside at this point. Remember, we are pursuing “spiritual fitness” much like an athlete seeks physical fitness. Increase the duration of each prayer session. Learn to exercise “silent prayer” where you wait quietly for God to speak to you. Simplicity and regularity are the best building blocks in finding your way to the Father. Create space for God in your life.

References

(1) D.A. Carson, “Spiritual Disciplines,” Knowing and Doing (Springfield, VA: C.S. Lewis Institute, Winter 2017). URL: https://www.cslewisinstitute.org/webfm_send/6134
(2) C.S. Lewis, “Giving All to Christ,” in Devotional Classics: Selected Readings for Individuals and Groups, Richard J. Foster & James Bryan Smith, ed. (New York, NY: HarperCollins, 1993), 8.
(3) Ibid., 7.
(4) C.S. Lewis, “Sexual Morality” in Mere Christianity (New York, NY: HarperCollins, 1952), 95.
(5) Ibid., 9.
(6) Dallas Willard, “The Cost of Nondiscipleship,” in Devotional Classics: Selected Readings, Ibid., 15.
(7) Augustine of Hippo, “Complete Surrender,” in Devotional Classics: Selected Readings, Ibid., 55.
(8) Trevor Hart, Faith Thinking: The Dynamics of Christian Theology (Eugene, OR: Wipf & Stock, 1995), 1.
(9) Hart, Ibid., 3.
(10) Henri Nouwen, The Spiritual Life: Eight Essential Titles (New York, NY: HarperOne, 2016), 7.
(11) Martin Luther, in “The Inseparability of Life and Theology, A Little Book for New Theologians: Why and How to Study Theology (Downers Grove, IL: IVP Academic, 2012), 41.
(12) Kevin J. Vanhoozer, The Drama of Doctrine: A Canonical Linguistic Approach to Christian Doctrine (Louisville, KY: Westminster John Knox Press, 2005).
(13) Kelly M. Kapic, A Little Book for New Theologians, Ibid., 24.
(14) Nouwen, Ibid., 9.
(15) Ibid., 21.

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