by A. W. Tozer
We Christians owe it to ourselves and to the human race to be above all persons, candid, downright and completely transparent. We must have no truck with fancy, but see to it that our religious talk hugs the facts as tightly as a glove and that our words always have some reality corresponding to them.
Over the years I have been disturbed more than a little by the vague unreality of much that I hear among religious people. This is not a charge of insincerity. I have no doubt of the sincerity of most religious persons. It is the lack of reality that disturbs me. Indeed the gravity of the situation is increased by the very earnestness with which many persons are occupied with unreality.
Religion stands at the top as being among all fields of human interest the one most addicted to words. Nowhere else are there so many words and so few deeds to support them. There is something about a religious gathering, and particularly about a church building, that produces in the worshiper a state of pleasant languor and suspends his critical faculties for the duration of the service. The average Christian goes to church expecting to hear certain words and phrases and the average preacher knows what they are. It does not matter too much in what order they occur, and if they should be spoken with a considerable degree of enthusiasm, so much the better; only let them be familiar and harmless. Nothing more is required or expected.
Religious people are psychologically conditioned to the trite phrase and the hackneyed expression. True, the stereotyped pattern varies slightly between different groups, but there would seem to be no reason why a clever speaker could not preach tonight to Calvinists, tomorrow to Arminians, the next day to Pentecostals, the next to Holiness people, and successively to Separatists and Adventists, and preach acceptably to each one by the simple expedient of finding out what they were conditioned to expect and giving it to them. A clever man could do this, I say, but an honest man would not. And the reason the clever man could do it is that the ability to create a specific pattern of words is all that is demanded of the speaker. That he may be talking about something he has never experienced to people who do not understand him seems not to occur to anyone. The reassuring drone of safe and familiar religious phrases is enough to give the listeners an enjoyable sense of well-being. The absence of reality is not even noticed.
A Christian is among other things a witness, and as such he speaks of those things which he has personally experienced. The Bible was, for the most part, written by men who saw and heard certain great realities and reported on them. "I saw" and "I heard" are familiar Old Testament expressions, and the New Testament literally pulsates with life and experience. John's vivid words are a sample:
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched-this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard. (1 John 1:1-3)
Now, while we cannot project ourselves backward through time and walk again in Galilee with Christ and His disciples, we can by faith actually experience "the substance of things hoped for"; we can have every sufficient "evidence of things not seen" (Hebrews 11:1, KJV); we can taste "the powers of the coming age" (6:5); we can "know" and "comprehend"; we can have the inner witness, the spiritual illumination that brings out the typography of the kingdom of God as clearly as any earthly landscape is revealed by the rising sun. Then every word will be like a sharp, clear shadow thrown by the objects on the terrain, not to stand in place of reality, but to outline it and set it in relief.
A word is valid only when it refers to some reality in the mind of the user. It must submit to definition as used by the speaker. Its dictionary meaning cannot save it from semantic fraud. It must have a real meaning in its limited context at a given time. By this test an alarmingly great amount of our religious talk is phonetic breath, no more.
At the risk of shocking some tender-minded persons, I venture to list here a few words and phrases that to millions of evangelical Christians have no longer an identifiable content and are used merely as religious sounds without any relation to reality. They have meaning, and they are good and sacred words, but they have no meaning as used by the speaker and as heard by the listener in the average religious gathering. Here they are: victory, heart and life, all out for God, to the glory of God, receive a blessing, conviction, faith, revival, consecration, the fullness of God, by the grace of God, on fire for God, born again, filled with the Spirit, hallelujah, accept Christ, the will of God, joy and peace, following the Lord-and there are scores of others.
We have reared a temple of religious words comfortably disassociated from reality. And we will soon stand before that just and gentle Monarch who told us that we should give an account of every idle word. God have mercy on us.
( The Size of the Soul, Chapter 13 )
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