Asceticism - Western Asceticism - The Ancients, Early Christianity, The Middle Ages, The Early Modern Period, Modernity, Conclusion
physical practice active social
Asceticism, defined for our purposes within the context of the premodern tradition, refers to specific passive and active practices that are engaged in out of ideological motives: on the one hand, abstinence from nourishment, sleep, sexuality, social communication, and social ties—thus from natural human expression—and from other components of civilization, such as bodily cleanliness; on the other hand, the active cultivation of physical revulsion, whether through intentional exhaustion or bloody self-mutilation. As long as the passive practice is performed in a balanced manner, it may bring positive physical and spiritual results. More common, however, are examples wherein this sort of practice leads to abiding physical and spiritual damage; with the active sort this is generally the case. While technically similar, certain therapeutic practices, engaged in for medical reasons, are not to be considered asceticism in this context. Asceticism, although grounded in metaphysical motivations, is decidedly a concept concerned with practical realization; thus the following will discuss both theory and practice.
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The ancient Greek word askesis referred at first to the physical practices of soldiers and athletes, and only later to intellectual exercises such as philosophizing, training of the will, or morality. Religious asceticism only played a role with small groups (cultish chastity of the priestesses of the Roman goddess Vesta, castration of the priests of the Egyptian god Attis), or during specific tim…
The most important early Christian ascetic forms were fasting and sexual abstinence. The former, as habitual practice, cannot be traced back to Jesus—his disciples did not even fast on the Sabbath. He said of himself, "The son of man came eating and drinking," wherefore he was criticized as a "glutton and drunkard" (Matt. 11:19). His apparently exceptional forty-…
The high and late Middle Ages were the epochs of the widest proliferation of ascetic ideals in European history. Up to the turn of the first century, self-mortification was almost exclusively the duty of the "virtuosos" of this religion, the monks; it was only after the church reform of the high Middle Ages that an outbreak of lay piety initiated this ideal for every truly engaged Ch…
In Catholic lands the medieval ascetic forms were continued in principle, especially in the Latinate countries, aided by the development of a thorough theoretical collection of texts on asceticism and mysticism systematizing the abovementioned theological foundations. St. Veronica Giuliani (1660–1727), who, among other things, used her tongue to lick half of her cloister clean of dust and s…
Since the Enlightenment, even the Catholic Church has come, more and more, to reject the above-described ascetic forms—at a distance from an approximately eighteen-hundred-year tradition—as aberrations and "exaggerations." In the early twenty-first century, Catholic theologians of this denomination define asceticism as balanced, consisting of harmless penances like mode…
As a widespread phenomenon, asceticism was historically significant only within the religious realm. Self-discipline and self-infliction of pain, as voluntary practices of piety, primarily
functioned as part of a predetermined contract with the Godhead in the sense of a religious do ut (principle of reciprocity) that anticipated a reward in this and the other world. Asceticism was therefore alway…
Auer, Albert. Die philosophischen Grundlagen der Askese. Salzburg, Austria: Jgonta, 1946. Deth, Ron van, and Walter Vandereycken. From Fasting Saints to Anorexic Girls. New York: New York University Press, 1994. Dinzelbacher, Peter. "Über die Körperlichkeit in der mittelalterlichen Frömmigkeit." In Bild und Abbild vom Menschen im Mittelalter, edited by Elisabeth Vavra,…
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