Ascetical theology refers to the systematic study or presentation of spiritual teachings derived from the Christian Bible—including the Hebrew Bible and New Testament—and writings from the Church Fathers. Its purpose is to provide guidance for individuals seeking to follow the teachings of Jesus and achieve Christian perfection. Christian asceticism is commonly thought to imply self-denial for a spiritual purpose. The term ascetical theology is used primarily in Roman Catholic theology. Eastern Orthodox Christian theology carries its own distinct terms and definitions; other Christian movements conceive of God and Jesus differently from both Orthodox Christianity and Catholicism.
Etymology The word ascetic comes from the Greek (askesis),Henry George Liddell, Robert Scott, An Intermediate Greek-English Lexicon meaning practice. The English term ascesis means "the practice of self-discipline".OED
Essential concepts Dogmatic theology addresses what a religion affirms as Truth, responding to the question, "What are we following?" It examines knowledge about God, human nature, and human redemption. Ascetical theology relies on dogmatic theology for its foundational tenets. For instance, if a religion does not affirm a fallen nature, ascetical theology may rely on an inaccurate premise, potentially leading to unproductive outcomes in approaching God. Moral theology focuses on behavior and elaborates on moral implications derived from foundational texts such as the Decalogue in the Hebrew Bible and the Sermon on the Mount. It is crucial for guiding Christian individuals in the early stages of prayer and ensuring alignment with Christian creeds. A growing sense of holiness should correspond with adherence to the basic moral precepts. Consequently, moral theology assists the ascetic in living out these moral precepts as informed by dogmas and encourages progression beyond mere moral obligations. Mystical theology examines the soul's union with God through experiences not generated by human effort. During early stages of prayer, individuals may encounter aridities (moments of diminished zeal). Later, they may face "passive trials", such as the "dark night of the soul" described by John of the Cross. These experiences are interpreted as periods of purification, where reliance on faith supersedes reliance on sensory experiences from prayer. Mystical theology studies these occurrences, although Christian dogma does not assert that mystical phenomena are required to enter Heaven. In accordance with dogmatic theology, the sacraments symbolize and confer grace. The sacraments most commonly experienced by Christian practitioners are the Eucharist and confession. The Eucharist, especially Eucharist in the Catholic Church, is noted by believers for facilitating a union with God, illustrated in passages such as John 6:58. Confession purifies the penitent who expresses genuine remorse for offending God and is crucial before receiving the Eucharist. As individuals seek union with God, hidden issues in their souls may emerge, revealing previously unnoticed sinful behaviors. This purgative process fosters a deeper awareness of actions that support Christian love.
Catholicism
Ascetics, as a branch of theology, can be defined as the scientific examination of Christian asceticism. It is characterized as the theological "science of the spiritual life," positioned apart from both dogma and morality. This field is grounded in the truths of faith and aims toward Christian perfection, considered a logical outcome of dogma, particularly the fundamental doctrine of the Incarnation of Jesus. It serves as a resource for both religious individuals and the lay apostolate., with the imprimatur of Michael J. Curley, Roman Catholic Archbishop of Baltimore Asceticism, taken in its literal signification, means a 'polishing', 'smoothing', or 'refining'. The Greeks used the word to designate the exercises of athletes, developing the powers dormant in the body and training it to its full natural beauty. The end for which these gymnastic exercises were undertaken was the laurel wreath bestowed on the victor in the public games. The life of the Christian is, as Jesus is recorded teaching in Matthew 11:12, a struggle for the kingdom of heaven. To give his readers an object-lesson of this spiritual battle and moral endeavour, Paul the Apostle used the illustration of the Greek pentathlon in 1 Corinthians 9:24. The exercises are intended to develop and strengthen Christians' moral stamina, while their aim is Christian perfection leading up to their ultimate end: union with God (referred to as the body of Christ within God). According to Catholic theology, human nature has been weakened by original sin and is ever inclining toward what is evil; this end cannot be reached except at the price of overcoming many serious obstacles with God's grace.
The moral struggle involves overcoming spiritual obstacles, specifically the evil desires of the flesh, eyes, and pride of life, which are tests of original sin that try and challenge humanity (Trid., Sess. V, De peccato originali). The first duty, as described by the Apostle Paul in Ephesians 4:22, involves putting off "the old man". Next, he states that one must "put on the new man", which reflects the image of God. A Christian's obligation is to strive to be like Jesus, which requires divine grace. Baptism, whereby God adopts Christians as his children, bestows grace upon Christians through sanctification. Said sanctification must be perfected through supernatural virtues, the seven gifts of the Holy Spirit, and actual grace. Ascetics, at least in Catholicism, is, therefore, the systematic striving for Christian perfection.
Nature of Christian perfection
Catholicism rejects the Protestant conception of essentially negative asceticism and that the correct notion of asceticism was discovered by the Reformers. There can be no doubt as to the Catholic position, clearly voiced by St. Thomas and St. Bonaventure who never tired of repeating that the ideal of asceticism upheld by them was the ideal of the Catholic past, of the Fathers, of Christ Himself, emphatically stating that bodily asceticism has not an absolute, but only a relative, value. St. Thomas calls it a "means to an end", to be used with discretion. St. Bonaventure says that bodily austerities "prepare, foster and preserve perfection" ("Apolog. pauperum", V, c. viii). As proof he shows that to put an absolute value on bodily asceticism would lead to Manichæism. He also points to Christ, the ideal of Christian perfection, who was less austere in fasting than John the Baptist, and to the founders of religious orders, who prescribed fewer ascetic exercises for their communities than they themselves practised (cf. J. Zahn, "Vollkommenheitsideal" in "Moralprobleme", Freiburg, 1911, p. 126 sqq.). On the other hand, Catholics do not deny the importance of ascetic practices for acquiring Christian perfection. Considering the actual condition of human nature, they declare these necessary for the removal of obstacles and for the liberation of man's moral forces, thus claiming for asceticism a positive character. A like value is put upon those exercises which restrain and guide the powers of the soul. Consequently, Catholics actually fulfil and always have fulfilled what Harnack sets down as a demand of the Gospel and what he pretends to have looked for in vain among Catholics; for they do "wage battle against mammon, care, and selfishness, and practise that charity which loves to serve and to sacrifice itself" (Harnack, "Essence of Christianity"). The Catholic ideal, then, is by no means confined to the negative element of asceticism, but is of a positive nature.
The essence of Christian perfection is love. St. Thomas (Opusc. de perfectione christ., c. ii) calls that perfect which is conformable to its end (quod attingit ad finem ejus). As the end of man is God, what unites him, even on earth, most closely with God is love (1 Corinthians 6:17; 1 John 4:16). All the other virtues are subservient to love or its natural prerequisites, as faith and hope; Love seizes man's whole soul (intellect, will), sanctifies it and fuses new life into it. Love lives in all things and all things live in and through love. Love imparts to all things the right measure and directs them all to the last end. "Love is thus the principle of unity, no matter how diversified are the particular states, vocations and labours. There are many provinces, but they constitute one realm. The organs are many, but the organism is one" (Zahn, l. c., p. 146). Love is therefore rightly called "the bond of perfection" (Colossians 3:14) and the fulfilment of the law (Romans 13:8). That Christian perfection consists in love has ever been the teaching of Catholic ascetical writers. A few testimonies may suffice. Writing to the Corinthians, Clement of Rome says (1 Corinthians 49:1): "It was love that made all the elect perfect; without love nothing is acceptable to God" (en te agape ateleiothesan pantes oi eklektoi tou theou dicha agapes ouden euareston estin to theo; Funk, "Patr. apost.", p. 163). The Epistle of Barnabas insists that the way of light is "the love of him who created us" (agapeseis ton se poiesanta; Funk, l. c., p. 91), "a love of our neighbour that does not even spare our own life" (agapeseis ton plesion sou hyper ten psychen sou), and it affirms that perfection is nothing else than "love and joy over the good works which testify to justice" (agape euphrosyns kai agalliaseos ergon dikaiosynes martyria). St. Ignatius never wearies in his letters of proposing faith as the light and love as the way, love being the end and aim of faith ("Ad Ephes.", ix, xiv; "Ad Philad.", ix; "Ad Smyrn.", vi). According to the "Didache", love of God and of one's neighbour is the beginning of the "way of life" (c. i), and in the "Epistle to Diognetus" active love is called the fruit of belief in Christ. The "Pastor" of Hermas acknowledges the same ideal when he sets down "a life for God" (zoe to theo) as the sum-total of human existence. To these Apostolic Fathers may be added St. Ambrose (De fuga sæculi, c. iv, 17; c. vi, 35–36) and St. Augustine, who regards perfect justice as tantamount to perfect love. Both St. Thomas and St. Bonaventure speak the same language, and the ascetical writers of all subsequent centuries have faithfully followed in their authoritative footsteps (cf. Lutz, "Die kirchl. Lehre von den evang. Räten", Paderborn, 1907, pp. 26–99).