“Reason spiritually and be transformed: An example in the words and life of Paul”
[By Reed Gurchiek]
From our 2020 theme chapter we read, “And do not be conformed to this world, but be transformed by the renewing of your mind…” (Rom. 12:2, NASB). Here, Paul describes a desired transformation; one such that the transformed is not conformed to the world. This transformation apart from the world is described as a consequence (hence, “…by the renewing…”). Evidently, this desired transformation naturally follows by renewing our mind. The implication is that by changing the way we think, literally the way we reason, the desired transformation will naturally result.
This renewed reasoning is apparently in contrast to one of this world. So, what is worldly reasoning? Herein, reasoning will refer to the logical process by which we make decisions, regardless of how much conscious thought may (e.g., following thoughtful reflection, prayer) or may not (e.g., an impulsive, impatient reaction to a thing) have informed the decision. This includes both things we do and words we say. Brushing my teeth in the morning is an action I choose to carry out and whether I realize it or not, it is according to some logical process which is likely multifactorial (e.g., aesthetics, hygiene, habit). Worldly reasoning simply refers to how people of the world naturally reason (cf. the “natural man” in 1 Cor. 2:14, NASB). Thus, it originates with mankind and can be considered synonymous with a fleshly reasoning.
The opposition of the flesh and the spirit is one of several consistent themes discussed in the new testament (Matt. 26:41, Jn. 6:63, Rom. 8:13, 1 Cor. 2:14, Gal. 5:16-26, Jm. 3:14-15, 1 Pet. 2:11). From this perspective, it becomes clear that the renewed mind we seek, i.e., the way we ought to reason, is one that is not fleshly but spiritual in nature. Humans, being biological organisms, naturally reason according to the flesh. By this I just mean to do and say and act without any regard for spiritual matters. Fleshly logic, completely unbridled, does not often produce the fruit of the Spirit (see references above, also Jm. 3 concerning the tongue).
This vacuum of sorts starts at birth. By what reasoning does an infant cry when they are hungry? Is it not a fleshly one? Hunger presents itself in the child as a series of physical impulses that often manifests in the phenomenon we call crying (tears, vocalizations, facial expressions, etc.). Note also, that this is probably without much thought. If it were not for the child’s age, crying because food is not made immediately available by the parent might be understood to be selfish and inconsiderate. However, we understand that infants do not have the capacity to reason any differently. This response is how they communicate and is completely natural. The point is that physical desire is driving the behavior; the reason for it is fleshly.
At some point, we must learn to check (or filter) physical desire that so often seeks to benefit ourselves. In the infant example, the resulting behavior was not sinful; they have no such capacity. However, for capable adults, unchecked fleshly desire can lead to sinful behavior (Jm. 1:14-15). We may not have complete control over some physiological responses (e.g., hormonal release, fluctuations in heart rate), but we are responsible for our actions. For example, anger is a natural emotion and can affect cognition1. Yet, we are told, “Be angry and do not sin…” (Eph. 4:26, NASB). The worldly logic says, “get even, seek your own.” After all, “you only live once” (YOLO). This is in stark contrast to passages we are very familiar with. For example, “…turn the other cheek,” “…let him have your coat also,” “…go with him two miles” (Matt. 5:38-45, NASB). Thus, as we mature spiritually, we attempt to counter the natural, fleshly response to impulses. In Paul’s words, “…so that we may not do the things that we please” (Gal. 5:17, NASB, where you has been replaced by we). Of course, we never master this. For example, no one has ever tamed the tongue (Jm. 3:8). Taming the tongue means to be presented with an impulse that would naturally result in us saying something we should not, but instead, somewhere along the line in that logical process, we manually override the sinful response. This manual override, being contrary to the flesh, is the spiritual reasoning. Paul tells us that by reasoning this way, we will be transformed.
What rules your heart? Do natural impulses and fleshly logic? Paul says the peace of Christ should rule in our hearts (Col. 3:15); to let the word of Christ richly dwell within us (Col. 3:16); to set our mind on the things above (Col. 3:2); and to dwell on those things that are true, honorable, right, pure, lovely, and of good repute (Phil. 4:8). This directs our spiritual reasoning: God’s word and Biblical example. Consider Paul. The peace of Christ was his strength (Phil. 4:7,13) in all circumstances including ones that are difficult according to the flesh (Phil 4:11-12). It would have been in Paul’s best fleshly interest, on numerous occasions, to ignore Biblical principle. Yet, we see him reason spiritually despite, for example, the effect on his societal status (e.g., Jewish reputation, Phil. 3:4-6; imprisonment, 2 Cor. 11:23), physical health (2 Cor. 11:24-27), or the inconvenience of stating what is unpopular (e.g., calling out Peter, Gal. 2:11-13). Paul concludes in Philippians 3:7, as should we, that there are things to our “gain,” which in context refers to a fleshly or worldly benefit, that should be “counted as loss” (sacrificed) for the sake of Christ. Thus, a reasoning (mind) founded on (renewed in) Christ (the Word) manifests in a disposition that is very different from (not conformed to) the world (Rom. 12:2), and this should be our pursuit.
References:
1. Garfinkel SN, Zorab E, Navaratnam N, Engels M, Mallorquí-Bagué N, Minati L, Dowell NG, Brosschot JF, Thayer JF, Critchley HD. Anger in brain and body: the neural and physiological perturbation of decision-making by emotion. Soc Cogn Affect Neurosci 2016;11:150–158.