Regional Synod of Canada - Reformed Church in America

Pioneer Christian Monthly

Date - Mar/76

Contributor - Peter J. Yff

Title - The Burden of a Soul

Topic - Guilt

There are many kinds of pain in human experience. There is, for example, the pain of an aching tooth. You can do something about it, or more accurately, your dentist can. There is the pain which results when a limb, arm or leg has been broken. When the fracture has been set, and a cast applied, the pain recedes after a bit, and the natural healing process of the body takes place. Each of us could easily make a list of the various kinds of pain we have undergone.

There is another kind of pain, or distress, to which I would like to call your attention. This is the problem of guilt, real or imagined. It is not the same thing as the problem of sin; rather, it is a result of sin. The pain of guilt is frequently that of a bad, or rather, accusing conscience. The grief so caused can be among the destructive burdens a person can attempt to bear.

What do we do about the fact of guilt? There are a number of answers, or at least, attempted answers. One may simply deny that such a thing as guilt exists'. Standards of morality are flexible, are they not? What one generation considered objectionable another accepts as normal or even desirable. Some little while ago some of us were discussing the matter of guilt, and human responses thereto. A church representative offered the opinion that for his church the idea of guilt, especially as it relates to sin, was so badly out of date as to be meaningless. "Now, if you talk about falling short, about shortcoming, that's something else again." Perhaps. And yet, is this not a form of denying that guilt exists?

If you deny the existence of something, you should be very sure about your position. The nagging of a bad conscience, the uneasiness which results may be shrugged off, yet remain. Quite a number of people who receive psychiatric care have their situation intensified because of unresolved, or unrecognized, guilt.

Still others are of the opinion that guilt can be buried, or even drowned. With the aid of beverage alcohol the sharp edge of reality is dulled, and it becomes easier to live with one's self, or to accept the difficulty of the moment. At least, so it seems.

In point of fact, of course, this helps not at all. Reality may recede for a bit, but has a wav of returning with full force. The impact of the actual -and the real upon one suffering from a hangover is said to be considerable.

Still others try to buy their way free from guilt. Some will do so literally. Many a church has received an anonymous contribution, large but untraceable, from a person who is trying to atone for a misspent youth, or some other breach of the moral law. When it comes to that, such a contribution may even be a godsend to the charity receiving it, but it does not bring peace, or quiet the insistent challenge of conscience.

Then there are the people who act as though keeping very, very busy will help. You won't have time to think . . . work is good therapy. That some truth is found here is certain. Work can be very good for the troubled soul ... but usually after the problem has been resolved, not before it has been dealt with. When you work to make yourself forget, you have a way of lying sleepless at night, or at least, resting very poorly. The quality of work which was to have been a diversion may also suffer.

Even within the realm of religious practice there are people who try to work their way out of trouble spiritually. If you will recall, this was among the major issues of the Reformation. How does one become right with God?

By slaving away, by perhaps punishing his body ... or is there a better way? Luther found that way . . . "Therefore since we are justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5 : 1).

If you can't work your way out, nor even buy your way out (no spiritual fines apply), what then? For the natural man this becomes difficult. He must confess his need: his sin, his guilt, his shortcoming . . . to God. In prayer he learns to say (and mean it) "I'm sorry. I've made a mess out of life. Will You help me?"

To admit that one is wrong goes against the grain. Without acknowledging one's failure however real help is unavailable. "When I declared not my sin, my body wasted away through my groaning all day long. For day and night Thy Hand was a heavy upon me; My strength was dried up as by the heat of summer. I acknowledge my sin to Thee, and I did not hide my iniquity; I said, "I will confess my transgressions to the Lord"; then Thou didst forgive the guilt of my sin." (Psalm 32 :3-5).

Upon sincere confession to God forgiveness is realized. Peace results, and with it a new strength. A sense of blessedness - which really means happiness realized in the presence of God comes into the soul. The burden is lifted. In. the new strength which God provides one can go forth on life's way better equipped to carry out his task, unhindered now by the former burden of an accusing conscience.

By ourselves we cannot cure, or cleanse the soul. What we cannot do God has done for us in Christ. This is the meaning, and the result, of Calvary. By coming to this Saviour in faith his sacrifice avails for us, the burden of our souls is lifted, and we are invited and challenged, to offer ourselves freely in his service.

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