Introduction

Mortification is a virtue that is a bit ‘out of fashion’ today. It disturbs. It is hard to talk about it for risk of going against the grain. It is neither understood nor accepted, because it seems to go against the fulfillment of the person, as well as putting down too much the person’s expectations and freedom. One thinks it necessary to give free rein and vent to all human desires and needs. While acknowledging its validity and necessity, a more compelling reflection and re-presentation, anchored more firmly to the biblical message, is required.

1 – In the biblical horizon

Scripture certainly speaks of mortification, of asceticism, of renunciation. It offers us lists of vices to eradicate, of struggle to make against temptations, of instincts to control, of the old man to put aside, of passing continuously from darkness to light. However, the horizon in which one understands and experiences all this is much broader and more positive. Here are some references.

• The Christian is called to place his/her life within the Paschal Mystery. The Passion, Death, and Resurrection of Christ remind us that dying and suffering are only a first step that is destined to open up in the light of a new and fully realized life.
• The moral-ascetic aspectalways is presented as a consequence of the meeting with the Risen Christ. There is no taste for renunciation of itself.
• The denial of oneself, the ‘stripping off of the old man’ to be and live as new people is the answer to Jesus’ invitation to be his disciples, with the need to ‘take up one’s own cross’ (see Mark 8:34ff). All masochism and self-harm are forbidden!
• In this perspective, we also understand the invitation to suffer with joy(see 1 Peter 4:12-13) because it is a matter of ‘participating in the sufferings of Christ’ and of living the spirit of the evangelical beatitude: “Blessed are you when they insult you and persecute you” (Matthew 5:11).
• There is also an answer to the ‘why’ of an ascetic journey. It is necessary to dominate one’s own instincts in order to conform oneself to Christ (Paul uses the sporting images of struggle and race to show that in order to win there is need for effort, renunciation, self-discipline).

2 – The teaching of Saint Vincent

The Saint often speaks of this subject and does so using the language of his time, but always in the perspective of the specificity of services and the apostolate, as well as the ‘following of Christ.’ The aspects he touches on in reflection concern both the reasonsand the meansto acquire and practice this virtue, not deviating too much from the Christian tradition. Mortification:

• involves the denial of the external and internal senses; it is the ‘state of holy indifference,’ which leads us to seek and do only ‘God’s will’;
• requires renunciation of the soul’s passions and submission of passion to reason;
• leads to living in an attitude of indifference and detachment from everything.

Saint Vincent cites different motivesto support the practice of this virtue.

> There are references and biblical texts that recommend it.

> There is the example of Christ who renounces His whole self to do the Father’s will, and, therefore, the disciple must walk only in the footsteps left by Christ.

> Suffering is part of our human life. It is inevitable, and, therefore, it is well to ‘make good use of it.’

> There are important consequencesfrom the practice of this virtue. In fact, it helps to pray, because it contributes to controlling human senses. It repairs sins, safeguards vocation, makes one advance and persevere in the spiritual life.

> Accepted from God, in a spirit of faith, it constitutes heaven on earth.

However, the Saint knows that it is not easy to get hold of this virtue, because its practice clashes with human logic and expectations. For him, as for all Christian spirituality, continuous work is needed to take possession of the riches of this gift of God. In this regard, he recognizes and recalls some indispensable behaviors:

• this virtue, like all others, is acquired through repetitive practice, little by little, ‘with gentleness and patience’ toward us and toward others;
• it demands support, acceptance of oneself and others, prudence, control; it rejects all forms of worldliness, search for comfort; and accepts the invitation to ‘strip oneself of everything,’ starting with the old man, to make room for the newness that Christ brought us;
• it is then a question of acting with judgment, criteria, and wisdom, under the guidance of superiors, and in a way compatible with apostolic and service commitments.

Saint Vincent does not want great mortifications or bodily austerities. For him pastoral commitment and the courage to face and accept what fidelity to vocation and to the various duties entail every day are already sufficient. Preaching and service are indeed a great test for him! 

3 – Mortification today

Despite the unpopularity that raises difficulties even to talk about it – as indeed the reality of death and any kind of asceticism, of self-limitation, and even self-control are rejected – mortification has its importance today. However, we need to reread some theoretical principles and some practical aspects in a modern key. It then aims to emphasize more the positive aspects of personal fulfillment and of the spiritual life, avoiding an exaggerated optimism about human nature, which is not perfect, but which always needs to be made the object of attention and of refinement to recover all its beauty and dignity.

It is also a matter of overcoming the contradictions of today’s mentality in so many people, willing to make sacrifices to appear in good shape, to have a perfect body, but not able to accept sacrifices for a spiritual journey. We recognize that today:

> mortification is accepted in view of a better good; one renounces something good (personal and material goods, even will and freedom, etc.) to reach greater values, to realize the ‘most authentic self’;

> only if one knows the objectives toward which one strives, using all one’s own resources, will one accept mortification; on the spiritual level, one sees that, only by having Christ as fundamental objective, can one accept renouncing all other things;

> one must recognize that to mortify oneself is to learn to die (it is the ‘to die every day’ of Christian spirituality); it is to accept the everyday struggle in view of carrying out one’s vocation and mission, as Christ Himself did.

One can speak of new forms of mortification for people of our time. Here are some.

• Be ready to respond to the needs of one’s own community, as well as to the appeals of the poor. Put others first and not oneself.
• Be faithful to the duties of one’s state even when they are very difficult.
• Work hard, as do many employees.
• Be faithful to moments of prayer and community life.
• Be moderate in the possession and use of material goods, even if one has more possibilities.
• Be disciplined in eating and drinking, and avoid any excess in the search and fulfillment of one’s personal needs.
• Be moderate in the use of the mass media, in asking for privileges in community life, as in making oneself easily exempt from the requirements of the rule.
• Know how to moderate words, not be harsh, accept the company of those who are not attractive and likeable, or not in harmony with one’s views.
• Spend one’s time generously in participating in the various decision-making moments of the group, for common growth and more effective and decisive service of the poor.
• Live generously one’s apostolic and service commitments, accepting fatigue, fidelity, failures, disappointments, misunderstandings, but also the need to work together.

Mario di Carlo, CM
Province of Italy