Journey into Insight Chapter 8

‘For which one of you, when he wants to build a tower, does not first sit down and calculate the cost?’ (Luke 14:28)

The Meaning of Sacrifice

In ancient times, and even until comparatively recently in more primitive societies, sacrifice was generally associated with offerings killed and burnt on altars to appease the deities. These practices probably had considerable significance in the development of humanity while it awaited greater enlightenment. Although such rituals are no longer practiced in civilised communities, the basic concept of a sacrifice remains valid and useful: Something valued is given up to gain something else that is more important - a price is paid. This fundamental aspect has not changed.

The essence of Sacrifice is Investment. No rational person gives up anything, or willingly suffers an unpleasant experience without the hope of gaining even more according to his scale of values. The only way in which the practising Christian may differ from anyone else, is that his highest values are related to God, eternal life and the teachings of Christ. Nevertheless, there are a number of misconceptions about sacrifice in Christianity:

The commonly held belief that sacrifice is genuine only when the person making it hopes to gain nothing in return, is pseudo-religious nonsense. Christ promised great rewards to those who gave up everything to follow him.
It is a mistake to think that God does not love Himself, even when He makes sacrifices for us. He values the reconciliation of human beings with Himself and the rest of the universe. He sent His Son to bridge the great void between humanity and Himself which no ordinary person could cross by his own abilities unaided. Christ, his life, work and suffering were the sacrifice, or investment, through which the possibility of a close relationship between mankind and God was re-established, and we shall return to this later in the chapter.

The greatest two commandments: To ‘love God with all your heart, soul, strength and mind’, and to ‘love your neighbour as yourself’ (Luke 10:27; Deut 6:5; Levit19:18), are also not devoid of self interest, but are at the very core of its most enlightened form. They provide the most consequent, expedient and effective criteria for orienting ourselves in relation to the most important objective - lasting happiness.

We must love God first not only because it pleases Him, but because closeness to Him is the best thing we can ever achieve for ourselves. As Christ promised, we will be rewarded a hundred-fold even here, and we will have eternal life. Very often we must seek one goal before another becomes more easily attainable. Likewise, we must love God first with all our being so that we may be able to love ourselves and others most effectively. In the words of Christ, ‘Seek first the kingdom of God and its justice, and all other things will be yours without asking’ (Matt. 6:33).
We must love our neighbours as ourselves. We must give equal consideration to their happiness and to ours in whatever we do. In this way, the well-being of everyone is increased, which is consistent with God's love for each of us. This does not mean that we should never make sacrifices for others, but that when we do, it should be for our mutual benefit in the long term. In extreme situations we may even give up our lives for our friends, expecting to be rewarded only in eternity, but we would be foolish to do that for no better reason than their short term advantage. It is equally true that at times we must attend to our own welfare before that of others, not because we love them less, but so as not to diminish our ability to care for both. There must always be an appropriate balance.

Some groups advocate an extreme form of ‘self martyrdom’, preaching a total disregard of their own welfare for the sake of others. They behave as if it were possible to aspire to higher standards than God has given them. A failure to love oneself is just as serious as failing to love one's neighbour. We have no licence to delegate back to God the things He has given us the ability to do for ourselves. There is a very real distinction between a sacrifice that is rational and self neglect which is irresponsible.

Sacrifice of the practical and rational kind has always had an essential role in personal development and the elevation of human society. For that purpose, it retains an important place in Christian living, but not as a form of worship. God does not need our ‘offerings' to appease Him or win His favours. Rather He wants us to love Him and one another, and show mercy to those who offend us. (Hos 6:6, Matt.9:13, Mark 12:33)

Self Denial

In Christianity as well as in other religions, people are traditionally taught to practice ‘self denial’ during special periods by fasting and depriving themselves of some of the usual pleasures of life. This ‘self denial’, is probably better described as self discipline and self restraint which is not inconsistent with loving oneself. In fact it has several short and long term personal benefits such as:

Learning to appreciate things in small quantities;
Reducing the saturation of the senses to provide room for new experiences, and make possible a more developed level of happiness;
Reducing consumption to leave resources available for investment in personal growth;
Helping to establish or increase self control;
Questioning the necessity of an entrenched habit;
Strengthening endurance under deprivation;
Helping to explore and establish alternative pathways to satisfaction;
Allowing us to test ourselves safely under our own control;
Training us to be able to make personal changes in ourselves when needed;
Increasing our sensitivity and empathy with those who are deprived;
Helping to deter actions arising out of feelings of desperation, and learning to wait for the wisdom to make a better decision;
Providing exercise in detachment and an increase in freedom.

The list is by no means comprehensive, but it illustrates the fact that when seen in their proper contexts, sacrifice and self denial are just as natural, necessary and beneficial to personal development and change, as any other form of investment in its own field.

Self Denial and Identity

Our personal identities and self images are strongly influenced by what we consider to be the important elements of our lives. Most commonly they will be dominated by our occupations, roles and relationships, and are likely to include personal characteristics, experiences, achievements and anything else which we feel contributes to making us the individuals we are. They tend to be modified and reinforced by the way others respond to us. The particular aspects we emphasise depend largely on our values which may include status and prestige. Consequently, our perception and communication of these aspects is prone to being distorted by exaggeration and wishful thinking. Self descriptions, which make up the identity, are like items of clothing: they can be functional and decorative, but they can also restrict our freedom, conceal the truth and mislead.

Perhaps the deepest form of self denial is the willingness to become detached from one's cherished identity and think of oneself simply and only as a person. This enables us to see others in the same light, and in doing so, we remove the major source of unjust discrimination which lies in the labels, titles and descriptions we attach to ourselves and other people. Racial prejudices begin to disappear from our attitudes; ethnic origin, age, sex and religion become irrelevant in our basic treatment of others. Parents and children, employers and employees, leaders and followers, all develop a greater empathy and mutual respect; and those who were punished for lawbreaking are given real hope of rehabilitation. Thus it has important implications in the context of the commandment to love our neighbours as ourselves: The more modestly we define ourselves, the more inclusive of others that self can be.

Apart from the social benefits, this outlook can have an important impact on a person's own life, leading to a more enduring self respect. Two thoughts from Christ are particularly significant: ‘Whoever exalts himself shall be humbled; and who humbles himself shall be exalted’ (Matt. 23:12), and ‘He who is afraid for his life shall lose it; and who loses his life for my sake shall find it.’ (Matt. 10:39). In the Gospel, the meaning of the term `life' is not restricted to one's physical existence, but encompasses every element including what the person sees as his identity. If taken too seriously, our identity can be as much a form of confinement and an area of vulnerability as a source of psychological comfort. It then also becomes a source of anxiety, and when fear dominates any aspect of life, it tends to have a crippling effect on vitality and the ability to function in a loving way. The ability to think of ourselves in more basic terms, frees us to become more sensitive, adventurous, and in tune with God and everything around us. Detachment from our packaged self images also makes it easier to see and accept the truth about ourselves, which can then be used as the proper starting point for constructive change and growth with dignity. In general, it helps to remind ourselves occasionally that, ‘Who' I am, is never as important as the fact that I ‘am'.

Personal Change

Anyone who has tried to change anything about himself usually discovers rather quickly how difficult it is. The makeup of human life is extremely interdependent. When anything in it becomes established, other aspects tend to adjust and extra features are incorporated which become dependent on the new order. For example, when we install a telephone or purchase a vehicle we nearly always expand and adapt our lifestyles to take advantage of the possibilities the item has to offer. The new lifestyle becomes dependent on it. The more we build on it, the more difficult it becomes to part with it. This is true for everything we adopt into our lives including habits, virtues, vices, prejudices, people, material objects, models of reality, ‘crutches’, and (some say) even diseases!

We only feel the need for change when undesirable symptoms begin to appear or general unhappiness sets in. Usually our efforts focus initially on alleviating the symptoms, or if that fails, then working on the immediate causes. The classic example is the person who takes cough suppressants but is eventually told by his physician that he must give up smoking. After his first attempts it becomes clear how much of his life has become biologically and psychologically dependent on the habit.

It is pointless to attempt any change without a willingness to pay the price. The cost depends on the degree to which the change is connected with everything else in one's life. There is a saying that if you want to change anything about yourself, you must be prepared to change everything. That might not always be necessary, but one needs to recognise the possibility that the changes needed may be at a much more fundamental level than where the problem is being perceived. The process is a matter of work, namely searching for a method that is appropriate to the kind of change needed, and then putting it into practice. However, to start, a person needs to have a tangible vision of what he hopes to gain, and the ‘price’ he is willing to pay in real terms. It is unavoidable that some investment, that is sacrifice and self denial, will have to be made.

The Redemption

In the first chapter, we referred to the evident need for reconciliation between humanity and the rest of the universe. According to the Scriptures, the problem started when we originally became alienated from God. Perhaps the biblical story of Adam and Eve may be a little simplistic, but the essence of it is that the first human beings naively sold themselves and all their descendants into the slavery of evil. Their only hope was that God promised He would eventually buy them back.

Is it reasonable to condemn a person forever because of decisions he made in a state of weakness and immaturity? Surely, forgiveness is a necessary part of guided development that involves freedom and learning?
Is it right to abandon his descendants to a fate they did not bring on themselves? It would seem reasonable that a just God would not let one person suffer permanently for the mistakes of another.
Would it be fair for God to pass judgement on humanity without the willingness to experience being fully human ‘from beginning to end through the full range of extremes’?

In the person of Jesus Christ, God put Himself into our position. It is likely that the reasons why Christ had to suffer and die to save humanity cannot be fully understood at this time, but the Scriptures indicate that it was a major part of his mission to give up his life ‘as a ransom for many’ (Matt. 20:28). He alone had enough resources to take upon himself the burden of our reconciliation, and clear our hopeless ‘indebtedness’. By his sacrifice, Christ paid for all of humanity’s misdeeds – past, present and future. He did not save us regardless of what we might individually persist in doing, but he bought us the genuine freedom to decide which way we want to go. Within our present lifetimes we must choose.

The Challenge of Christ

Although Christ paid the ultimate price, the role of sacrifice is of practical importance in the life of every human being. Any mature person recognises that great things are rarely achieved the ‘easy way’, but often mean giving up something we want very much now for an objective that is far more valuable in the long term.

Following Christ entails sacrifice and self denial in this context, but what kind of cost is involved? The reader may be puzzled by some of his teachings such as: ‘Love your enemies; do good to them that hate you; bless them that curse you; pray for them that persecute you’. ‘If a person strikes you on the cheek, turn the other cheek also’. ‘If he wants to take your coat, give him your cloak as well’ ‘Give to those who ask and lend without hoping for return’ (Matt. 5:38-44, Luke 6:27-30). Many regard such principles as absurd, ridiculous, weak and impractical. However, in suspending our pride, our natural rights and our convenience, becoming detached from material wealth, and stepping out of our narrow, superficial, short-sighted perspective, we invest in something far greater, deeper, more permanent and much more satisfying. We are not left worse off, but acquire a vastly elevated potential for happiness and also make the world a better place in the process.

Apparently even more controversial are teachings such as ‘If your right eye offends you, pluck it out, for it is better to enter life with one eye than to be thrown fully sighted into hell’ (Matt. 18:9). Naturally, Christ was not advocating self-mutilation as an impulsive course of action, but the need to keep focused on our ultimate objective and be willing to make any sacrifice for it if necessary as a last resort. It is like amputating a limb when there is no other way to save the life.

With ‘sacrifice’ and ‘self-denial’ as with all decisions, there is a component of faith, but ultimately the issue is one of rational expediency in relation to more important values that are usually deeper, broader or more permanent. In the universal and eternal context the principles are the same. Material possessions, most personal relationships and even our physical existence in its present form are very limited and transient. While they should be treated well, their purpose is useful service and wise investment, not preservation as an end in itself.

While individual ‘sacrifice' and ‘self denial' are essential to personal progress, they are not sufficient, for it is also true that no person ever achieved anything totally unaided. These realities apply equally to the attainment of eternal life.

The help of God has always been available to human beings in more remote ways. However, only His indwelling presence can be life-giving in a lasting personal sense. The life, death and resurrection of Christ allowed this lost connection to be re-established so that God would again contribute directly to the character of those who welcome Him. This contribution is the ‘gift of grace' that is frequently referred to by the writers of the New Testament.

As the obstacle of sin has two related aspects - the state of sin or alienation, and the act of committing sin or contributing to the alienation - grace helps to remove it in both ways. It creates the fitness to have God live within us, and gives us more strength and inclination to avoid evil and do good despite the opposing forces. In a way it is like the case of a bankrupt person who is unable to manage his finances effectively. A benefactor might offer to clear all his debts restoring him to respectability, and also help him towards greater prosperity in an ongoing way. However, he must trust the benefactor, and be prepared to work constructively with the assistance provided.

Faith is the ‘open door' that invites the grace of God, and this can make the crucial difference if we are willing to cooperate. Although the gift of grace is free, entirely benevolent and cannot be earned, it is also an investment in the sense that the giver has reasonable hopes of mutual benefit. God would like us to ‘bear fruit' in terms of doing good works, and reach our greatest potential as a credit to His creation. For us there is the promise of great rewards even here, as well as eternal life.