Catholic Asceticism And Monastic Vows: Humble Devotion Or Self-Righteous Folly?

          Monks and nuns who take vows of poverty, abstinence from marriage, and obedience believe that such practices bring them closer to God. Their lifestyle is touted as one of self-denial or self-sacrifice, reflecting Christ-like love. Monastic vows are seen as liberating disciplines that help individuals transcend earthly distractions and focus on spiritual growth. This way of life is claimed to help build virtue and resilience against temptation. Catholic asceticism is renunciation of material goods and conveniences for spiritual benefit. The New Advent Catholic Encyclopedia says, "Thus asceticism according to the definition of St. Jerome, is an effort to attain true perfection, penance being only an auxiliary virtue thereto." 

          In fulfilling monastic vows, individuals often adopt a lifestyle that includes varying degrees of seclusion. In fact, some monastic communities emphasize complete withdrawal from societal contact. In general, these people thrive in a strictly controlled environment and with like-minded believers. The intention behind this is to grow in holiness and align oneself more closely with Christ's sacrifice. Additionally, upon Constantine and Licinius signing the Edict of Milan in 313 AD, certain believers found it more difficult to live out their convictions. As a result, they excluded themselves from ordinary life and fled to deserts to preserve themselves from pagan influence. 

          Various examples of Roman Catholic asceticism include painful bodily mortifications, extreme fasting, sleeping on hard surfaces, and spending time in solitude to spend time with God. Dominic Loricatus was a Benedictine monk who whipped himself 300,000 times in six days while reciting the Psalms. Catherine of Siena scourged herself three times a day with an iron chain. Thérèse of Lisieux scourged herself with all her strength and speed, smiling at the crucifix through her tears. While these specific acts do not represent what every monk or nun does, they nonetheless are seen as partaking in the obedience of Christ. This extreme way of living was also found in Jewish sects like the Essenes, helping to shape the formation of similar practices in Christianity.

          It is here argued that monastic vows and ascetic ways of living are both unnecessary hindrances to one's normal existence and unprofitable in reaching goals for which such practices are said to be carried out. The Church of Rome places heavy burdens on adherents that are of no avail in bringing them closer to God. Jesus never told His followers to isolate themselves from civilization, which can actually drive people insane. There is nothing good about poverty, and putting oneself into that state is senseless. While our actions can have unfavorable consequences to us in various contexts, Christ never instructed people to go out of their way to put themselves into discomfort and suffering. There is no teaching in the Bible about quietness or solitude bringing us more into favor with God. Such ideas are quackery and contrary to grace.

          Consider the following excerpt from St. Mary's Monastery as an illustration as to the ridiculousness of this way of living, on the Benedictine vow of obedience: "It is a childlike abandonment of one’s own judgment and will to God through the representatives he has placed over us." However, accepting tasks blindly, based solely on faith, without questioning one's own ability, is impractical and unrealistic. God has not called us to fulfill these tasks or promised us anything when it comes to them, which is quite unlike how He dealt with people like the patriarchs. Consequently, this sort of thinking is not of faith which bends its knees before Him, but is more so akin to jumping off a cliff just because someone else said to do it. Further, God generously provides us with many things for our delight and happiness (1 Timothy 6:17).

          In Colossians 2:20-23, Paul addressed false teachings and ascetic practices infiltrating the early Christian community. The apostle emphasized the sufficiency of Jesus Christ and the futility of human regulations for spiritual growth. As a means of obtaining a just position before God, He is infinitely worth more than holding to customs that can only bolster human pride:

          "Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations?" (Colossians 2:20)

          Paul asked as a rhetorical question why members of the audience to whom his epistle was written would take on practices of radical abstinence from earthly things. Spiritual transformation should lead to a different way of living, one that is not bound by legalistic standards. The human body has temporal value, so trying to obtain perfection by the flesh is an exercise of futility. Why endure ascetic practices if they are not necessary for survival or well-being?

          "Do not touch, do not taste, do not handle." (Colossians 2:21)

          What the Apostle Paul fought against was the very essence of monastic vows and asceticism. Such goes against gospel precepts. Abstinence from material goods is not going to help improve the condition of a lost soul. 

          "which all concern things which perish with the using—according to the commandments and doctrines of men?" (Colossians 2:22)

          The source of such commandments is not God Himself, but man. They are not authoritative or beneficial to a Christian. They are not endorsed by Paul or Christ Himself.

          "These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh." (Colossians 2:23)

          Even if one seems to have made a wise decision by secluding himself from secular society or abstains from material goods, that in and of itself does not reflect his true standing with God. He did all of that on his own accord, not with divine approval. He is not as humble as he may seem because he is not actually serving God in doing the sort of things that he does. While monasteries have been a force in the world for a certain measure of good, such as in the preservation of biblical manuscripts—regarded in the medieval world as a form of heavenly service—that man's vows and asceticism are as dung before his Creator (Philippians 3:8).

History As Therapy

          History can be a powerful form of therapy. By learning about past events, we can understand the mistakes and successes of those who came before us. This helps us to see our own challenges in a new light and find comfort in knowing that others have faced similar situations throughout history, creating a sense of continuity and shared human experience.

          Studying history provides us with valuable lessons. We learn about resilience from those who overcame great difficulties, sometimes against seemingly insurmountable odds. We see the consequences of actions and decisions, which can guide us in making better choices in our own lives. This knowledge can empower us to feel more in control of our lives and encourage us to approach challenges with a greater sense of agency and confidence.

          Reflecting on history can also promote healing. By acknowledging past injustices and understanding their impact, we can work toward forgiveness and reconciliation. This process helps individuals and communities to move forward, fostering a more inclusive and compassionate society. In this sense, history serves as both a mirror and a guide, helping us grow and heal by learning from the experiences of those who came before us.

          History fosters a sense of connection and belonging. By exploring our heritage and shared past, we build a stronger identity and deepen our appreciation for the diverse cultures and traditions that shape our world. This connection to history can provide comfort, strength, and a sense of purpose, enriching our lives and helping us navigate the present with greater confidence and a clearer sense of who we are.

          Finally, history can inspire hope for the future. By seeing the progress humanity has made over time through inventions and innovations, it reminds us that positive change is possible in this world. Through understanding our past, we can gain the wisdom and courage to create a brighter tomorrow. Moreover, we as Christians can look forward to the second coming of Christ, in which He will perfectly resolve all the problems that currently plague mankind. This ultimate hope provides a profound sense of optimism and assurance as we face the future.

Historical Consciousness: Western Religions' Pursuit Of Meaning In Time

The great religions of the West, also seeking to escape from the animal world of Again-and-Again, found an opposite path. While Hindus and Buddhists sought ways out of history, Christianity and Islam sought ways into history. Instead of promising escape from experience, these sought meaning in experience.  Christianity and Islam were both rooted in Judaism, and all three revealed a dramatic shift from a world of cycles to a world of history.

The Greek gods, timeless as Olympus, had not exhorted people to remember their past. But Judaism was oriented to the past, a historical religion in a sense quite alien to the Hindu, the Buddhist, or the Confucian. "Blessed is the nation," sang the Psalmist, "whose God is the Lord, and the people who he hath chosen for his inheritance." God's purpose for the Jews was disclosed in the past recorded in Sacred Scripture. By recalling the favors and the tribulations that God has visited on them, Jews discovered and remembered their mission as a chosen people. For Jews, remembering their past was the way to remember their God. Scripture told the history of the world from creation, and Jewish holidays were celebrations or reenactments of the past. The Sabbath every week was a reminder of the six days of Creation and God's gift of the seventh day of rest. The Jewish Passover celebrated the coming out from Egypt, marked annually by the Haggadah, the telling of the story. While the Foolish Son of the Passover liturgy saw the Haggadah as a story of what happened to "them," the Wise Son realized that he himself was among those whom the Lord brought out. In this sense, Judaism was emphatically past-oriented but also ant-historical. The Scriptures were read to reinforce what the Jews already knew.

The Jews began and still begin their calendar from the traditional date of the Creation. The historic mission of Israel as the chosen people was established by a particular event, God's covenant with Abraham. On His side, God agreed to be the God for Abraham and all his descendants, and promised them the land of Canaan, while the people of Israel agreed to worship Him alone and obey His commandments. The Pentateuch, the first five books of the Old Testament, chronicles the making of this historic Covenant and its fulfillment in the delivery of the Laws of Moses on Mt. Sanai. Christian theologians called that the Old Covenant, because they believed that Jesus came to set up a new and better covenant between God and all humankind. This explains "Old Testament" and "New Testament" to describe the two parts of the Bible, for "testament" derives from a Latin mistranslation of the Hebrew Scriptures.

Both the Creation and the Covenant were more traditional than historical. Although the God of Israel was a universal God, still the religion of Israel, the chosen people, remained tribal. Its laws and customs were substantially confined to the people who were supposed to have a common descent.

Christianity was a historical religion in a new sense. Its essence and its meaning came from a unique event, the birth and life of Jesus. Firmly rooted in the Jewish tradition, Jesus (a Greek version of the Hebrew name Joshua, meaning Savior) was circumcised and confirmed according to Jewish custom, and preached and taught as a wandering rabbi. The basic Scripture of Christianity-the Gospels of Matthew, Mark, Luke, and John-offers chronological biographies of Jesus, with accounts of the life, death, and resurrection.

Daniel J. Boorstin, The Discoverers: A History of Man's Search to Know His World & Himself , p. 566-567