Our Tendency Toward Religious Lopsidedness | A.W. Tozer

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IT IS A THIN AND RATHER SMOOTH COIN of common knowledge that the human race has lost its symmetry and tends to be lopsided in almost everything it is and does. Religious philosophers have recognized this asymmetry and have sought to correct it by preaching in one form or another the doctrine of the “golden mean.” Confucius taught the “middle way”; Buddha would have his followers avoid both asceticism and bodily ease; Aristotle believed that the virtuous life is the one perfectly balanced between excess and defect.

Christianity, being in full accord with all the facts of existence, takes into account this moral imbalance in human life, and the remedy it offers is not a new philosophy but a new life. The ideal to which the Christian aspires is not to walk in the perfect way but to be transformed by the renewing of his mind and conformed to the likeness of Christ.

The regenerate man often has a more difficult time of it than the unregenerate, for he is not one man but two. He feels within him a power that tends toward holiness and God, while at the same time he is still a child of Adam’s flesh and a son of the red clay. This moral dualism is to him a source of distress and struggle wholly unknown to the once-born man. Of course the classic critique upon this is Paul’s testimony in the seventh chapter of his Roman epistle.

The true Christian is a saint in embryo. The heavenly genes are in him and the Holy Spirit is working to bring him on into a spiritual development that accords with the nature of the Heavenly Father from whom he received the deposit of divine life. Yet he is here in this mortal body subject to weakness and temptation, and his warfare with the flesh sometimes leads him to do extreme things. “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal. 5:17).

The work of the Spirit in the human heart is not an unconscious or automatic thing. Human will and intelligence must yield to and cooperate with the benign intentions of God. I think it is here that many of us go astray. Either we try to make ourselves holy and fail miserably, as we certainly must; or we seek to achieve a state of spiritual passivity and wait for God to perfect our natures in holiness as one might sit down and wait for a robin egg to hatch or a rose to burst into bloom. So we work feverishly to do the impossible or we do not work at all; and there lies the asymmetry about which I write.

The New Testament knows nothing of the working of the Spirit in us apart from our own moral responses. Watchfulness, prayer, self-discipline and intelligent acquiescence in the purposes of God are indispensable to any real progress in holiness.

There are areas in our lives where in our effort to be right we may go wrong, so wrong as to lead to spiritual deformity. To be specific let me name a few:

1. When in our determination to be bold we become brazen. Courage and meekness are compatible qualities: both were found in perfect proportion in Christ and both shone in beauty in His conflict with His enemies. Peter before the Sanhedrin and Paul before Agrippa demonstrated both qualities, though on another occasion when Paul’s boldness temporarily lost its charity and became carnal he said to the high priest, “God shall smite thee, thou whited wall.” It is to the credit of the apostle that when he saw what he had done he immediately apologized (Acts 25:1-5).

2. When in our desire to be frank we become rude. Candor without rudeness was always found in the man Christ Jesus. The Christian who boasts that he always calls a spade a spade is likely to end by calling everything a spade. Even the fiery Peter learned that love does not blurt out everything it knows (1 Peter 4:8)

3. When in our effort to be watchful we become suspicious. Because there are many adversaries the temptation is to see enemies where none exist. Because we are in conflict with error we tend to develop a spirit of hostility to everyone who disagrees with us on anything. Satan cares little whether we go astray after a false doctrine or merely turn sour. Either way he wins.

4. When we seek to be serious and become somber. The saints have always been serious, but gloominess is a defect of character and should never be equated with godliness. Religious melancholy may indicate the presence of unbelief or sin and if long continued may lead to serious mental disturbance. Joy is a great therapeutic for the mind. “Rejoice in the Lord alway” (Phil. 4:4).

5. When we mean to be conscientious and become overscrupulous. If the devil cannot succeed in destroying the conscience he will settle for making it sick. I know Christians who live in a state of constant distress, fearing that they may displease God. Their world of permitted acts becomes narrower year by year till at last they fear to engage in the common pursuits of life. They believe this self-torture to be a proof of godliness, but how wrong they are.

These are but a few examples of serious imbalance in the Christian life. I trust the remedy has been suggested as we went along.

Excerpt from "That Incredible Christian" by A.W. Tozer