Page:Catholic Encyclopedia, volume 1.djvu/847

Rh ASCETICISM

769

ASCETICISM

there is developed an attitude of soul so much at variance with the principles and methods generally obtaining in the pagan world that, from the begin- ning, and indeed tliroughout, under the Old Law, it W!us commonly described and denounced as folly. It miglit be cUissified as very lofty asceticism if its practice were not so common, and if the conditions of poverty and sutTering in which these virtues are most frequently practised were not the result of physical or social necessity. Hut even if these con- ditions are not voluntarj', the patient and uncom- plaining acceptance of them constitutes a very noble kinil of spirituality which easily develops into one of a higher kind and may be designated as its third degree, which may be described as follows: In the New Law we have not merely the reatlirmation of the precepts of the Old, but also the teachings and example of Christ Who, besides requiring obedience to the Commandments, continually appeals to Ilis followers for prf)ofs of personal affection and a closer imitation of His life than is po.ssible by the mere fulfilment of the Law. The motives and the manner of this imitation are laid down in the Gospel, which is the basis taken by ascetical writers for their instructions. This imitation of Christ generally proceeds along three main lines, viz.: mortification of the senses, unworldliness, and detachment from family ties.

It is here especially that asceticism comes in for censure on the part of its opponents. Mortification, unworldliness, and detachment are particularly obnoxious to them. Hut in an.swer to their olijection it will be sufficient to note that condemnations of such practices or aspirations must fall on IIolv Scripture also, for it gives a distinct warrant for all three. Thus we have, as regards mortification, the words of St. Paul, who .says: "I chastise my body and bring it into subjection: lest perhaps when I have preached to others, I myself should become a castaway" (I Cor., ix, 27); while Our Lord Ilim.self says: " He that taketh not up his cro.ss, and followeth Me, is not worthy of Me" (Matt., x, 3S). Commend- ing vmworldliness, we have: "My kingdom is not of this world" (John, xviii, 36); approving detachment, there is the text, not to cite others: "If any man come to Me and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple" (Luke, xiv, 26). It is scarcely necessary to note, however, that the word " hate " is not to be taken in its strict sense, but only as indicating a greater love for God than for all things together. Such is the general scheme of this higher order of asceticism.

The character of this asceticism is determined by its motive. In the first place a man may serve God in such a way that he is wiUing to make any .sacrifice rather than commit a grievous sin. This disposition of soul, which is the lowest in the spiritual life, is necessary for salvation. Again, he may be willing to make such sacrifices ratlicr tlian offend God by venial sin. Lastly he may, when there is no question of sin at all, be eager to do whatever will make his life harmonize with that of Christ. It is this last motive which the higlicst kind of a.sceticism adopts. The.se three stages are called by St. Ignatius "the three degrees of humility", for the reason that they are the three steps in the elimination of self, and con.sequently three great advances towards union with God. who enters the soul in proportion as .self isr expelled. It is the spiritual state of which St. Paul speaks when he says: ".And I live, now not I; but Christ liveth in me" (Gal., ii. 20). Other a.scetic writers describe them a.s states or conditions of the beginners, the proficient, and the perfect. They are not, however, to be considered chronologically distinct; as if the perfect man had nothing to do with the methods of the beginner, or vice versa.

"The building of the spiritual edifice", says Scara- melli, "is simultaneous in all its parts. The roof is stretched while the foundations are being laid." Hence the perfect man, even with his subhme motive of imitation, has always need of the fear of damna- tion, in order that, as St. Ignatius expre.s.ses it. if ever the love of God grows cold, the fear of hell may rekindle it again. On the other hand, the beginner who has broken with mortal sin has already started in his growth to perfect charity. These states are al.so de-scribed a.s the purgative, illuminative, and unitive ways.

It is evident that the practice of unworldliness, of detachment from family and other ties, must be for the greatest number not the actual perfonnance of those things, but only the serious disposition or readiness to make such siicrifices, in case God should require them, which, as a matter of fact in their ca.se, He does not. They are merely affective, and not effective, but none the less they constitute a very sul)lime kind of spirituality. Suolime as it is, there are many examples of it in the Church, nor is it the exclusi\e po.ssession of those who have abandoned the world or are about to do so, but it is the possession also of many whom necessity compels to live in the world, married as well as single, of those who are in the enjoyment of honour and wealth and of responsi- bility as well as of those who are in opposite con- ditions. They cannot effectively realize their desires or aspirations, but their affections take that direction. Thus there are multitudes of men and women who though living in the world are not of it, who have no liking or taste for worUlly display, though often compelled by their position, social or otherwise, to assume it, who avoid worldly advancement or hon- our not out of pusillanimity, but out of unconcern, or contempt, or knowleilge of its danger; who, with opportunities for pleasure, practise penance, some- times of the most rigorous character; who would willingly, if it were possible, give up their lives to v^orks of charity or devotion; who love the poor and tlispen.se alms to the extent of, and even beyond, their means; who have strong attraction for prayer, and who withdraw from the world when it is possible for the meditation of divine things; who frequent the sacraments assiduously; who are the soul of every undertaking for the good of their fellow-men and the glory of God; and whose dominant preoccupation in the midst of their own worldly cares and anxieties is the advancement of the interest of God and the Church. Hishops and priests especially enter into this categorj'. Even the poor and humble, who, having nothing to give, yet would give if they had any possessions, may be classed among such servants of Christ.

That this asceticism is not only attainable but at- tained by laymen ser\'es to bring out the truth which is .sometimes lost sight of, viz.. that the practice of perfection is not restricted to the religious state. In fact, though one may hve in the state of perfection, that is, be a member of a religious order, tie may be surpa.ssed in perfection by a layman in the world. Hut to reduce these sublime dispositions to actual practice, to make them not only affective but effec- tive, to realize what Christ meant when, after having told the multitude on the Mount of the blessedness of poverty of spirit. He .said to the Apostles, " Hlessed are you who are poor", and to reproduce also the other \nrtues of Christ and the .\postles, the Church has established a life of actual poverty, chastity, and obedience. For that purpose, it has founded re- ligious orders, thus enabling those who are desirous and able to practise tliis higher order of asceticism, to do .so with greater facility and in greater .security.

MoN.\sTic OH Rki-Ioiois .'\.'<cktici.'4M. — The estab- lishment of religious orders was not the result of any sudden or mandatory legislation by the Church.