— edited from The Interior or Hidden Life (1844) Part 2, Chapter 10.
A blog drawn from the writings of Thomas Cogswell Upham (1799-1872).
Showing posts with label idols. Show all posts
Showing posts with label idols. Show all posts
Monday, August 17, 2015
Crucifying the Affections
Saturday, August 15, 2015
Rejecting Inordinate Indulgence of the Appetities
— edited from The Interior or Hidden Life (1844) Part 2, Chapter 10.
Friday, June 5, 2015
Excessive Curiosity as Idolatry
The man, who indulges in excessive curiosity, makes this indulgence, in other words, his love of some new thing, his IDOL. The tyranny, which the love of news exercises over him, is as strong and as terrible, as the tyranny, which the love of his possessions exercises over the mind of the miser. And it is not too much to say of him, that he worships NEWS as really and as strongly, as other men worship MONEY. And how can we suppose, that the love of God, which is inconsistent with the inordinate love of every thing else, can take up its residence in a heart that is in this situation?
We trust that none will pervert these important views. The principle of curiosity is one of the most important and powerful principles of our nature. But it varies in its exercise. Sometimes, it must be admitted, it is too weak. At other times it so increases in strength as not only to be inordinately active and strong, but so much so as to assume almost a diseased or morbid character. The doctrine, therefore, which we propose, is nothing more nor less than this, viz.: That this powerful and important principle should be properly regulated. It ought to be as strictly and carefully brought to the test of supreme rectitude, as any other internal principle, such as the love of society, or the natural desire of esteem, or of happiness. We are bound, as seekers or professors of holiness, to pray for direction in what we shall know, as much as we are to pray for direction in what we shall do. And unless this rule is constantly and devoutly observed, no person is at liberty to indulge the belief, that he is acceptable with God.
Let us not forget the awful lesson, which stands written in the early records of our fallen race. When our first parent, under the instigations of Satan, who declared to her that she should be as gods, "knowing good and evil," beheld the fruit of the forbidden tree, as desirable to make one wise, she took it and did eat. How much better, we may well exclaim, in view of an event attended with such melancholy results, is ignorance with holiness, than knowledge with transgression! — Knowing, then, the dangers, generally so little understood and so little suspected, of an unrestrained and unhallowed curiosity, may we go to the great Teacher, who will never guide us wrong. The language of our blessed Savior is, "LEARN OF ME, for I am meek and lowly in heart, and ye shall find rest to your souls." We need not fear that he will consign us to any ignorance which is really unprofitable. It is true, He will not, like the great enemy of our race, direct to the pursuit of any form of knowledge which will involve us in destruction; but he will encourage us in the pursuit of true knowledge. It is given to the people of Christ, in his own cheering expressions, "to know the mysteries of the kingdom of heaven." And while, under the guidance of the Holy Spirit, they will be permitted to become acquainted with all those forms of secular knowledge which are truly desirable and proper, the great subjects of their thoughts and inquiries will be the truths and mysteries of the heavenly kingdom. And thus grace and peace shall be multiplied to them, "through the knowledge of God and of Jesus our Lord."
We trust that none will pervert these important views. The principle of curiosity is one of the most important and powerful principles of our nature. But it varies in its exercise. Sometimes, it must be admitted, it is too weak. At other times it so increases in strength as not only to be inordinately active and strong, but so much so as to assume almost a diseased or morbid character. The doctrine, therefore, which we propose, is nothing more nor less than this, viz.: That this powerful and important principle should be properly regulated. It ought to be as strictly and carefully brought to the test of supreme rectitude, as any other internal principle, such as the love of society, or the natural desire of esteem, or of happiness. We are bound, as seekers or professors of holiness, to pray for direction in what we shall know, as much as we are to pray for direction in what we shall do. And unless this rule is constantly and devoutly observed, no person is at liberty to indulge the belief, that he is acceptable with God.
Let us not forget the awful lesson, which stands written in the early records of our fallen race. When our first parent, under the instigations of Satan, who declared to her that she should be as gods, "knowing good and evil," beheld the fruit of the forbidden tree, as desirable to make one wise, she took it and did eat. How much better, we may well exclaim, in view of an event attended with such melancholy results, is ignorance with holiness, than knowledge with transgression! — Knowing, then, the dangers, generally so little understood and so little suspected, of an unrestrained and unhallowed curiosity, may we go to the great Teacher, who will never guide us wrong. The language of our blessed Savior is, "LEARN OF ME, for I am meek and lowly in heart, and ye shall find rest to your souls." We need not fear that he will consign us to any ignorance which is really unprofitable. It is true, He will not, like the great enemy of our race, direct to the pursuit of any form of knowledge which will involve us in destruction; but he will encourage us in the pursuit of true knowledge. It is given to the people of Christ, in his own cheering expressions, "to know the mysteries of the kingdom of heaven." And while, under the guidance of the Holy Spirit, they will be permitted to become acquainted with all those forms of secular knowledge which are truly desirable and proper, the great subjects of their thoughts and inquiries will be the truths and mysteries of the heavenly kingdom. And thus grace and peace shall be multiplied to them, "through the knowledge of God and of Jesus our Lord."
— edited from The Interior or Hidden Life (1844) Part 2, Chapter 7.
Thursday, January 8, 2015
False Confidence
The faith and desires of the man who is disunited from God, are necessarily placed upon himself; including in himself those things which he claims and rests in as his own.
A man, for instance, has faith in his riches, in the lands he has purchased, and the houses he has built. His affections naturally follow in the channel of his faith; and he loves what he believes in. His possessions become his God. In what way can this bond of unholy union be sundered? It is by destroying, in whole or in part, the objects to which this wrong confidence and these wrong affections attach themselves. If the objects remain in their strength and beauty, and fulfill all the purposes which are expected of them, how is it possible to destroy confidence and attachment? "I spake unto thee," says God, " in thy prosperity, and thou saidst I will not hear." [Jeremiah 2l: 21.] And accordingly, he is compelled, as it were, to send his flood and fire, his pestilence and famine. Smitten and blasted in the work of his hands, man's faith in human toil and acquisition at last fails; and he exclaims, with the wise preacher of the Scriptures, "All is vanity and vexation of spirit." It is then, and not till then, that he is ready to hear and obey the voice of his Maker.
Again, man has confidence in his reputation. With care and labor he has established a good name, which seems to him a tower of strength. His love corresponds to his faith; and he loves his honor, as he terms it, still more than his wealth. But since the fall of man, selfishness, instead of holy love, has become the basis of humanity; and envy, base, malignant, and insidious, always follows in the track of fame. God, who knows his idol, has allowed the destroyer to cast it down. Before he is aware of it, his good name, which had been secured by years of toil and care, which shone high and bright as the sunbeam, is prostrated in the dust. His tears show how great and bitter is his disappointment. From that hour, ceasing to place confidence in himself, he can say, what he never said before: "I called upon the Lord in distress. The Lord answered me, and set me in a large place. It is better to trust in the Lord than to put confidence in man." [Ps. 118:5, 8.]
And it is thus in other things. Looking everywhere except to God, man is everywhere doomed to disappointment. And God, in the exercise of his mercy, means that he shall be. It is in mercy that the divine hand is heavily upon him. In his wealth, in his health, in his good name, in his worldly wisdom in everything which separates him from God, the storms from heaven sweep away the sandy foundation on which his frail house is built. Ceasing, under such circumstances, to have faith in himself, and in anything which depends upon himself, he has nothing left him but hopelessness and despair. And it is in this necessity that he begins to think of the true source of help. Despair of himself leads him to seek God.
A man, for instance, has faith in his riches, in the lands he has purchased, and the houses he has built. His affections naturally follow in the channel of his faith; and he loves what he believes in. His possessions become his God. In what way can this bond of unholy union be sundered? It is by destroying, in whole or in part, the objects to which this wrong confidence and these wrong affections attach themselves. If the objects remain in their strength and beauty, and fulfill all the purposes which are expected of them, how is it possible to destroy confidence and attachment? "I spake unto thee," says God, " in thy prosperity, and thou saidst I will not hear." [Jeremiah 2l: 21.] And accordingly, he is compelled, as it were, to send his flood and fire, his pestilence and famine. Smitten and blasted in the work of his hands, man's faith in human toil and acquisition at last fails; and he exclaims, with the wise preacher of the Scriptures, "All is vanity and vexation of spirit." It is then, and not till then, that he is ready to hear and obey the voice of his Maker.
Again, man has confidence in his reputation. With care and labor he has established a good name, which seems to him a tower of strength. His love corresponds to his faith; and he loves his honor, as he terms it, still more than his wealth. But since the fall of man, selfishness, instead of holy love, has become the basis of humanity; and envy, base, malignant, and insidious, always follows in the track of fame. God, who knows his idol, has allowed the destroyer to cast it down. Before he is aware of it, his good name, which had been secured by years of toil and care, which shone high and bright as the sunbeam, is prostrated in the dust. His tears show how great and bitter is his disappointment. From that hour, ceasing to place confidence in himself, he can say, what he never said before: "I called upon the Lord in distress. The Lord answered me, and set me in a large place. It is better to trust in the Lord than to put confidence in man." [Ps. 118:5, 8.]
And it is thus in other things. Looking everywhere except to God, man is everywhere doomed to disappointment. And God, in the exercise of his mercy, means that he shall be. It is in mercy that the divine hand is heavily upon him. In his wealth, in his health, in his good name, in his worldly wisdom in everything which separates him from God, the storms from heaven sweep away the sandy foundation on which his frail house is built. Ceasing, under such circumstances, to have faith in himself, and in anything which depends upon himself, he has nothing left him but hopelessness and despair. And it is in this necessity that he begins to think of the true source of help. Despair of himself leads him to seek God.
— from A Treatise on Divine Union (1851) Part 5, Chapter 7.
Saturday, October 11, 2014
The Subjection of Every Natural Desire to God
We take the liberty to urge upon all, who wish to live the true inward life, the importance of not resting satisfied with mere intellectual light, however valuable it may be; of not resting satisfied with joyful or any other emotions, which stop and terminate in themselves; and of acting invariably upon the principle, that nothing ought to satisfy themselves, and that nothing can satisfy God, but the subjection of every natural desire, and the substitution of desires, affections, and purposes, which terminate in God and God alone.
Move onward, therefore, with a firmness which no obstacles shall shake, to the entire revolution and renewal of the inward nature; the increased illumination of the conscience, that great light of the mind; the sanctification of the desires, which embrace the whole propensive and "affectional" nature; and the subjection of the will, which is naturally so proud and rebellious, to the will of God.
Fear not that God will desert you. Aided by the intellectual light which he has seen fit to give, and by those favorable emotions he has already excited, form the fixed, unalterable purpose, "the high resolve," in reliance upon divine grace, to be wholly his. No doubt, in many cases, the struggle will be severe. The unsanctified desires especially, including the various appetites, propensities, and affections, which form so important a part of our nature, are selfish and tenacious; and, considered as opposed to any and all human strength, are undoubtedly invincible. But God has said, "My grace is sufficient for thee." His word shall never fail; and least of all, in such a struggle, in which his own heart of infinite love is enlisted. Desire after desire will fall; idol after idol will be demolished; the Christian graces will successively gain the ascendancy; till the Holy Ghost shall take up his permanent residence in his own purified temple, and victory will sit crowned in the center of the heart.
Move onward, therefore, with a firmness which no obstacles shall shake, to the entire revolution and renewal of the inward nature; the increased illumination of the conscience, that great light of the mind; the sanctification of the desires, which embrace the whole propensive and "affectional" nature; and the subjection of the will, which is naturally so proud and rebellious, to the will of God.
Fear not that God will desert you. Aided by the intellectual light which he has seen fit to give, and by those favorable emotions he has already excited, form the fixed, unalterable purpose, "the high resolve," in reliance upon divine grace, to be wholly his. No doubt, in many cases, the struggle will be severe. The unsanctified desires especially, including the various appetites, propensities, and affections, which form so important a part of our nature, are selfish and tenacious; and, considered as opposed to any and all human strength, are undoubtedly invincible. But God has said, "My grace is sufficient for thee." His word shall never fail; and least of all, in such a struggle, in which his own heart of infinite love is enlisted. Desire after desire will fall; idol after idol will be demolished; the Christian graces will successively gain the ascendancy; till the Holy Ghost shall take up his permanent residence in his own purified temple, and victory will sit crowned in the center of the heart.
Jehovah, sovereign of my heart!
My joy by night and day!
From Thee, oh may I never part,
From Thee ne'er go astray.
Whene'er allurements round me stand,
And tempt me from my choice;
Oh, let me find thy gracious hand,
Oh, let me hear thy voice!
— edited from The Interior or Hidden Life (1844) Part 1, Chapter 16.
Wednesday, August 20, 2014
Am I an Idol Worshiper?
Am I an idol worshiper? This is an inquiry which comes home with tremendous import to all men. It is not too much to say, perhaps, that a divided heart cannot easily answer it. Because a divided heart, by the simple fact of its division, which perplexes the action of the judgment, cannot readily understand its own position. Him, whose heart is fixed to serve God alone, God will teach. To such an one, whose "eye is single," God gives the true light; — and it is under the influence of this light, that he understands the dangers which surround him.
In determining whether we are under the influence of idolatrous tendencies and affections, we must always remember that the true life, the living and life-giving instinct of holiness, can never deviate from its straight path, but, in the flashes of its flaming progress, points upward to God, and to God only. The holy heart has but one law. And the subjective or inward law of its life it expresses and lives out in the exterior action. The needle does not more truly turn to the pole, — the planets do not more steadily and truly turn to the solar center and revolve around it, — than the holy heart turns to God and revolves around him. If it is conscious, at any time, of any centrifugal influence, that is to say, of any influence which is calculated to make it fly off from the great Center, then there is something which is taking a position and influence as an idol. When the heart is exempt from idols, there is no such disturbing and retarding consciousness as this. On the contrary, everything is free, easy, unembarrassed in its movement. In its exemption from everything but holy love, which is its life, it is not possible for the soul to discern any tendency which is at variance with, or which perplexes, the tendency which is innate and essential in all holy beings, towards the great central Life, namely, God himself.
On the other hand, any attachment which is misplaced, or is inordinate, is a weight upon the soul. Under its influence, the mental consciousness misses that lightness and upwardness of movement which it recognized before, and feels a perplexity and heaviness of action, which is not more obvious than it is embarrassing. In the illimitable space, the planets move on, swift and unobstructed in their immense course, because God, who is their mighty Guide and Supporter, prepares the track for them. God is not more the God of nature than he is the God of the living soul. He prepares the track of the soul, not so much by displacing outward obstacles as by preparing the soul itself; and when, by his divine agency, it is dislodged of its idols, its flight is free and unembarrassed to himself.
By marking closely these contrasted states of the soul, we shall be likely to know whether we are under the influence of idols or not.
In determining whether we are under the influence of idolatrous tendencies and affections, we must always remember that the true life, the living and life-giving instinct of holiness, can never deviate from its straight path, but, in the flashes of its flaming progress, points upward to God, and to God only. The holy heart has but one law. And the subjective or inward law of its life it expresses and lives out in the exterior action. The needle does not more truly turn to the pole, — the planets do not more steadily and truly turn to the solar center and revolve around it, — than the holy heart turns to God and revolves around him. If it is conscious, at any time, of any centrifugal influence, that is to say, of any influence which is calculated to make it fly off from the great Center, then there is something which is taking a position and influence as an idol. When the heart is exempt from idols, there is no such disturbing and retarding consciousness as this. On the contrary, everything is free, easy, unembarrassed in its movement. In its exemption from everything but holy love, which is its life, it is not possible for the soul to discern any tendency which is at variance with, or which perplexes, the tendency which is innate and essential in all holy beings, towards the great central Life, namely, God himself.
On the other hand, any attachment which is misplaced, or is inordinate, is a weight upon the soul. Under its influence, the mental consciousness misses that lightness and upwardness of movement which it recognized before, and feels a perplexity and heaviness of action, which is not more obvious than it is embarrassing. In the illimitable space, the planets move on, swift and unobstructed in their immense course, because God, who is their mighty Guide and Supporter, prepares the track for them. God is not more the God of nature than he is the God of the living soul. He prepares the track of the soul, not so much by displacing outward obstacles as by preparing the soul itself; and when, by his divine agency, it is dislodged of its idols, its flight is free and unembarrassed to himself.
By marking closely these contrasted states of the soul, we shall be likely to know whether we are under the influence of idols or not.
— A Treatise on Divine Union (1851) Part 4, Chapter 9.
Tuesday, August 19, 2014
Idolatry
It is important to understand the distinction between love, and that excess of love, under whatever circumstances it may exist, which may properly be denominated idolatry. It is one of the directions of the apostle John to Christians, whom he addresses as little children, that they should "keep themselves from IDOLS."
The term IDOL, in its original sense, is the name for those false gods, to which human blindness and unbelief have given an outward form, and have set up and worshiped instead of the true God. In its secondary or figurative sense, it is the appropriate name of any object or person, which attracts and concentrates upon itself any affection, or any degree of affection, which belongs to God.
It is worthy of notice, that the ennobling principle of love is the basis of idolatry, as well as the basis of true holiness. But holy love, or love in the true sense of the terms, is always right. Idolatrous love is always wrong love; — wrong either in its place or its degree. And if right love is the highest and best exercise of the heart, it is difficult, on the other hand, to estimate the evil results of a love that is wrongly placed.
Objects, which may easily become idols, by being the subjects of an affection which is wrongly placed, surround us on every side. They are sometimes said to be innumerable. And if that be too strong an expression, it is certain that they are limited in number only by the capacity of inordinate love. This beautiful world, beautiful even in its ruins. which was originally designed to be the temple of God and of his worship, has become one great idol temple. A man's idol may be his property, his reputation, his influence, his friends, his children, those who are bound to him by the ties of natural affection, and even those who are united by religious attachments, and all other persons or things which are capable of being objects of affection, and which can attract that affection in an inordinate degree.
The term IDOL, in its original sense, is the name for those false gods, to which human blindness and unbelief have given an outward form, and have set up and worshiped instead of the true God. In its secondary or figurative sense, it is the appropriate name of any object or person, which attracts and concentrates upon itself any affection, or any degree of affection, which belongs to God.
It is worthy of notice, that the ennobling principle of love is the basis of idolatry, as well as the basis of true holiness. But holy love, or love in the true sense of the terms, is always right. Idolatrous love is always wrong love; — wrong either in its place or its degree. And if right love is the highest and best exercise of the heart, it is difficult, on the other hand, to estimate the evil results of a love that is wrongly placed.
Objects, which may easily become idols, by being the subjects of an affection which is wrongly placed, surround us on every side. They are sometimes said to be innumerable. And if that be too strong an expression, it is certain that they are limited in number only by the capacity of inordinate love. This beautiful world, beautiful even in its ruins. which was originally designed to be the temple of God and of his worship, has become one great idol temple. A man's idol may be his property, his reputation, his influence, his friends, his children, those who are bound to him by the ties of natural affection, and even those who are united by religious attachments, and all other persons or things which are capable of being objects of affection, and which can attract that affection in an inordinate degree.
— A Treatise on Divine Union (1851) Part 4, Chapter 9.
Tuesday, May 6, 2014
God is Love
And worship low before their throne;
But little know they what they lose,
By not enthroning LOVE alone.
Before great LOVE the angels bow,
Moving in radiant, joyful bands;
And Love, controlling here and now,
Unites our hearts, and joins our hands.
Remember, God himself is LOVE;
And is there other throne than His,
Who reigns below, who reigns above,
Supreme in truth, supreme in bliss?
Before celestial Love bow down;
All selfish deities remove;
Bright as the heavens shall be the crown
Of those, whose hearts are fill'd with LOVE.
— Christ in the Soul (1872) X.
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