In this view of the subject, efforts and self-denial for the good of
others are to be regarded not merely as duties enjoined for the benefit
of others, but as the moral training indispensable to the formation
of that character on which depends our own happiness. This view exhibits
the full meaning of the Saviour's declaration, "How hardly shall they
that have riches enter into the kingdom of God!" He had before taught
that the kingdom of heaven consisted not in such enjoyments as the
worldly seek, but in the temper of self-denying benevolence, like his
own; and as the rich have far greater temptations to indolent
self-indulgence, they are far less likely to acquire this temper than
those who, by limited means, are inured to some degree of self-denial.
But on this point, one important distinction needs to be made; and
that is, between the self-denial which has no other aim than mere
self-mortification, and that which is exercised to secure greater good
to ourselves and others. The first is the foundation of monasticism,
penances, and all other forms of asceticism; the latter, only, is that
which Christianity requires.
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