MORTIFICATION. – A Christian ascetical term indicating the self-imposed privations undertaken to master the disordered tendencies of human nature, with a view to moral and spiritual perfection. The word is of Pauline origin (Col. 3:5; Rom. 8:13).
Mortification presupposes a personal commitment to overcome the world, condemned by Jesus Christ (Jn. 17:9-16), which is constituted by “the lust of the eyes and the flesh, and the pride of life” (1 Jn. 2:16), rooted in every human being. To avoid sin and advance toward perfect moral life, one must fight and overcome many inclinations that arise from a nature corrupted by original sin. This renunciation is rightly called “mortification” insofar as it mortifies the desires of the self. Its scope extends beyond what is commanded or profitable; acts of mortification are performed not only to resist present temptations but also to surpass oneself in matters that are lawful.
Mortification is “habitual” when the soul is dead to the world of concupiscence: “Those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal. 5:24); it is “actual” when one exercises detachment from the world or renounces one’s own tendencies. This occurs either by patiently enduring the various trials, adversities, and afflictions that arise independently of one’s initiative—this is “passive” mortification—or by voluntarily imposing hardships upon oneself or performing painful acts—this is “active” mortification. Depending on whether such acts are primarily interior (humiliations, renunciations of judgment, of curiosity, etc.) or exterior (bodily afflictions, austerity, privations of sleep, food, comforts, etc.), mortification is termed “interior” or “exterior.”Mortification is “habitual” when the soul is dead to the world of concupiscence: “Those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal 5:24); it is “actual” when an exercise of detachment from the world or renunciation of one’s tendencies is performed. This occurs either by patiently submitting to the various trials, adversities, and afflictions that arise independently of one’s initiative—this is “passive” mortification—or by spontaneously imposing renunciations upon oneself or performing painful acts—this is “active” mortification. Depending on whether these acts are predominantly interior (humiliations, renunciations of judgment, of curiosity, etc.) or exterior (bodily afflictions, austerities, privations of sleep, food, comforts, etc.), mortification is “interior” or “exterior.”
The necessity of mortification for the salvation and sanctification of the soul is a truth repeatedly inculcated by Scripture in the most categorical manner. Already the Old Testament warned: “Do not follow your lusts, and away from your desires” (Ecclus 18:30). In the New Testament, the teaching of Jesus and His Apostles is explicit: “If anyone wishes to come after me, let him deny himself, take up his cross daily, and follow me” (Lk 9:23; cf. Jn 12:24; Mt 22:37; Mk 8:35, etc.). The Church, heir to the mystery of the Cross, has always inculcated mortification as an indispensable means for loving God; Innocent XI MOLINISMO (v.), who had maintained: “There is a voluptuous face, ideal for a future.”
MORTIFICATION. — A Christian ascetical term denoting the self-imposed privations by which one masters the disordered tendencies of nature in order to attain moral and spiritual perfection. The word is of Pauline origin (Col 3:5; Rom 8:13).
Mortification supposes a personal commitment to overcome the world, condemned by Jesus Christ (Jn. 17:9–16) and constituted by “the desires of the flesh and the eyes and the pride of life” (1 Jn. 2:16), which are rooted in every human being. To avoid sin and advance toward perfect moral life, therefore, one must fight and overcome many inclinations that arise from a nature corrupted by original sin. This renunciation is rightly called mortification precisely because it kills the desires of one’s own ego. Its scope extends beyond what is commanded or profitable; acts of mortification are performed not only to overcome present temptations but also to surpass oneself in lawful matters.
Mortification is “habitual” when the soul is dead to the world of concupiscence: “those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal. 5:24). It is “actual” when one exercises detachment from the world or renounces one’s own tendencies. This occurs either by patiently enduring the various trials, adversities, and afflictions that arise independently of one’s initiative—this is “passive” mortification—or by freely imposing renunciations upon oneself or performing painful acts—this is “active” mortification. Depending on whether these acts are primarily interior (humiliations, renunciations of judgment, of curiosity, etc.) or exterior (bodily afflictions, austerities, privations of sleep, food, comforts, etc.), mortification is “interior” or “exterior.”
The necessity of mortification for the salvation and sanctification of the soul is a truth repeatedly inculcated by Scripture in the most categorical terms. Already the Old Testament warned: “Do not follow your lusts, and away from your desires” (Sir. 18:30). In the New Testament, the teaching of Jesus and His Apostles is explicit: “If anyone wishes to come after me, let him deny himself, take up his cross daily, and follow me” (Lk. 9:23; cf. Jn. 12:24; Mt. 22:37; Mk. 8:35, etc.). The Church, heir to the mystery of the Cross, has always inculcated mortification as an indispensable means of loving God. Innocent XI MOLINISMO (v.), who had maintained: “There is a voluptuous face, ideal for the future.”
MORTIFICATION. — A Christian ascetical term denoting the self-imposed privations by which one masters the disordered tendencies of nature in view of moral and spiritual perfection. The word is of Pauline origin (Col. 3:5; Rom. 8:13).The necessity of mortification for the salvation and sanctification of the soul is a truth repeatedly inculcated by Scripture in the most categorical manner. Already the Old Testament warned: “Do not follow your passions and avoid your desires” (Eccli. 18:30). In the New Testament the teaching of Jesus and His Apostles is explicit: “If anyone wishes to come after me, let him deny himself, take up his cross daily, and follow me” (Lk. 9:23; cf. Jn. 12:24; Mt. 22:37; Mk. 8:35, etc.). The Church, heir to the mystery of the Cross, has always inculcated mortification as an indispensable means for loving God; Innocent XI MOLINISMO (v.) who had maintained: “There is a voluptuous face, ideal for a future.”
MORTIFICATION. — A Christian ascetical term denoting the self-imposed privations by which one gains control over the disordered tendencies of nature in order to attain moral and spiritual perfection. The word is of Pauline origin (Col. 3:5; Rom. 8:13).
Mortification presupposes a personal commitment to overcome the world, condemned by Jesus Christ (Jn. 17:9–16), which consists of “the lust of the eyes and the lust of the flesh and the pride of life” (1 Jn. 2:16), rooted in every man. To avoid sin and advance toward perfect moral life one must therefore fight and overcome many inclinations that arise from a nature vitiated by original sin. This renunciation is rightly called “mortification” insofar as it kills the desires of one’s own ego. Its scope extends beyond what is commanded or profitable; acts of mortification are performed not only to overcome present temptations but also to surpass oneself in lawful matters.
Mortification is “habitual” when the soul is dead to the world of concupiscence: “Those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Gal. 5:24); it is “actual” when one exercises detachment from the world or renounces one’s own tendencies. This occurs either by patiently enduring the various trials, adversities, and afflictions that arise independently of one’s initiative—this is “passive” mortification—or by freely imposing upon oneself renunciations or performing painful acts—this is “active” mortification. According as these acts are chiefly interior (humiliations, renunciations of judgment, of curiosity, etc.) or exterior (bodily afflictions, austerities, privations of sleep, food, comforts, etc.), mortification is termed “interior” or “exterior.”
Mortification is “habitual” when the soul is dead to the world of concupiscence: “They that are Christ’s have crucified their flesh with the passions and concupiscences” (Gal 5:24); it is “actual” when an exercise of detachment from the world or of renunciation of one’s tendencies is performed. This occurs either by patiently submitting to the various trials, adversities, and afflictions that arise independently of one’s own initiative—this is “passive” mortification—or by voluntarily imposing upon oneself renunciations or performing painful acts—this is “active” mortification. Depending on whether this takes place through acts that are predominantly interior (humiliations, renunciations of judgment, of curiosity, etc.) or exterior (bodily afflictions, austerities, privations of sleep, food, comforts, etc.), mortification is “interior” or “exterior.”
The necessity of mortification for the salvation and sanctification of the soul is a truth repeatedly inculcated by Scripture in the most categorical manner. Already the Old Testament admonished: “Do not follow your passions, and away from your desires” (Sir 18:30). In the New Testament the teaching of Jesus and His Apostles is explicit: “If anyone wishes to come after me, let him deny himself, take up his cross daily, and follow me” (Lk 9:23; cf. Jn 12:24; Mt 22:37; Mk 8:35, etc.). The Church, heir to the mystery of the Cross, has always inculcated mortification as an indispensable means for loving God; Innocent XI condemned the contrary doctrine of Molinos (q.v.), who had maintained: “There is a voluptuous face, ideal for the future.”
MORTIFICATION. — A Christian ascetical term denoting the self-imposed privations by which one controls disordered tendencies of nature in order to attain moral and spiritual perfection. The word is of Pauline origin (Col 3:5; Rom 8:13).
Mortification presupposes a personal commitment to overcome the world, condemned by Jesus Christ (Jn 17:9–16), which consists of “the concupiscence of the eyes and the flesh, and the pride of life” (1 Jn 2:16), rooted in every human being. To avoid sin and to advance toward perfect moral life, one must therefore fight and overcome many inclinations that arise from a nature corrupted by original sin. This renunciation is rightly called “mortification” insofar as it kills the desires of one’s own ego. Its scope extends beyond what is commanded or profitable; acts of mortification are performed not only to overcome present temptations but also to surpass oneself in lawful matters.
Mortification is “habitual” when the soul is dead to the world of concupiscence: “They that are Christ’s have crucified their flesh with the passions and concupiscences” (Gal 5:24); it is “actual” when an exercise of detachment from the world or of renunciation of one’s tendencies is performed. This occurs either by patiently submitting to the various trials, adversities, and afflictions that arise independently of one’s own initiative—this is “passive” mortification—or by voluntarily imposing upon oneself renunciations or performing painful acts—this is “active” mortification. Depending on whether this takes place through acts that are predominantly interior (humiliations, renunciations of judgment, of curiosity, etc.) or exterior (bodily afflictions, austerities, privations of sleep, food, comforts, etc.), mortification is “interior” or “exterior.”
The necessity of mortification for the salvation and sanctification of the soul is a truth repeatedly inculcated by Scripture in the most categorical manner. Already the Old Testament admonished: “Do not follow your passions, and away from your desires” (Sir 18:30). In the New Testament the teaching of Jesus and His Apostles is explicit: “If anyone wishes to come after me, let him deny himself, take up his cross daily, and follow me” (Lk 9:23; cf. Jn 12:24; Mt 22:37; Mk 8:35, etc.).
The Church, heir to the mystery of the Cross, has always inculcated mortification as an indispensable means for loving God; Innocent XI condemned the contrary doctrine of Molinos (q.v.), who had maintained: “There is a voluptuous face, ideal for the future.”