Category: Asceticism

more about fasting

A religious Fast requires total abstinence, not only from all food (unless bodily weakness do manifestly disable from holding out till the Fast be ended, in which case somewhat may be taken, yet very sparingly, to support nature when ready to faint), but also from all worldly labour, discourses, and thoughts, and from all bodily delights (although at other times lawful), rich apparel, ornaments, and suchlike, during the Fast ; and much more from whatever is in the nature or use scandalous and offensive, as gaudish attire, lascivious habits and gestures, and other vanities of either sex ; which we recommend to all Ministers, in their places, diligently and zealously to reprove, as at other times, so especially at a Fast, without respect of persons, as there shall be occasion.

Before the public meeting each family and person apart are privately to use all religious care to prepare their hearts to such a solemn work, and to be early at the Congregation. So large a portion of the day as conveniently may be is to be spent in Public Reading and Preaching of the Word, with Singing of Psalms fit to quicken affections suitable to such a duty: but especially in Prayer, to this or the like effect.

Book of Common Order

deny yourself and transfiguration

Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

Luke 9:22-27

Note the similarity between the above and Matthew 16:24-28 and Mark 8:34-38. And each of these passages are followed by the Transfiguration account (Matthew 17:1-8 and Mark 9:2-8)

So ….

Part of Transformation (μεταμορφόομαι), the aim to be like Jesus, is “deny yourself and take up your cross”. And it is all about “follow me”, which is about losing my life for HIS sake, the same shall save it.

“I am”

Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

John 18:4-6 KJV

Further to Truth and Jesus …

Thought 3: The reaction (fell to the ground) is unexpected. Why? When Jesus says “I am”, He connects Himself to revelation of the Divine Name (Exodus 3:15). He is the Divine Truth revealed to Moses in the burning bush. He is Truth Incarnate.

Thought 4:

Ascetical theology makes the bold and exciting assumption that every truth flowing from the Incarnation, from the entrance of God into the human world as man, must have its practical lesson. If theology is incarnational, then it must be pastoral.

English Spirituality, 21

not in essence but in intensity

Monasticism is the most authentic form of Christian discipleship. As Basil sees it, if we would let the Lord’s grace have its way with us, if we would follow our baptism to its end and keep all the commandments, we would end up in the monastic life. Indeed, Basil’s word (eisagomenoi) for candidates seeking to enter the monastic community is also the word for catechumens, indicating a “link between the ascetic life and baptism.” Basil’s “monks”—as they would later be called and as we call them—“were simply,” Robert Taft writes, “Christians taking the whole business seriously.” The monastic life, then, differs from the life of ordinary discipleship not in essence but in intensity. But what does this most intense Christian life look like in Basil’s thought and practice?

One of the most fascinating features of the fourth-century church is that we get to observe monasticism in its various stages of development, from devoted and pious family to highly organized monastery, from informal household virginity to ritually consecrated virginity.

Stephen Hildebrand, Basil of Caesarea, 125

… as a punishment for criminals

In antiquity as well as in the Middle Ages there was an awareness of this longing for solitude and a respect for what it means; whereas in the constant sociality of our day we shrink from solitude to the point (what a capital epigram!) that no use for it is known other than as a punishment for criminals. But since it is a crime in our day to have spirit, it is indeed quite in order to classify such people, lovers of solitude, with criminals.

Sickness Unto Death