Chapter 3

Mortification

(Spiritual Maxims)

“He that will lose his (old) life for my sake,
will find it (the new Life of Christ).”

(Matt. 16:25)

What is that “old man” that St. Paul bids us crucify, and which Christ in His own person bound to the Tree of the Cross, to teach us what it deserves and how we must treat it?  It is the “flesh” or, in other words, it is everything within us that is opposed to the Spirit of God.  This is the meaning of the apostle, who, under the name of the “flesh,” comprised those vices which have the body for their object, as well as those which originate in the mind.  All the former pertain to sensuality, the latter to pride or self-esteem.  To say it another way, the “flesh” is all our self-centered thoughts, words, deeds or desires that have as their goal the object of pleasing or serving self and not God.  It is a matter of the heart.  Do I seek to please God and serve Him the best I can?  Or, do I seek to serve myself by pursuing my own will and self-gratification?

In order to understand the real nature of the war with themselves to which all Christians are called—between the “flesh” and the “Spirit,” which are diametrically opposed to each other and tend to their mutual destruction—we must go right back to the original sin.

When Adam came forth from the hands of the Creator, everything within him was in order.  His spirit was subject to God and united to Him in true humility and charity, and his body was subject to his soul (spirit) in perfect chastity.  When Adam rebelled against God by eating the forbidden fruit in the absurd hope of becoming like God, that is, equal to Him, he fell into disorder through pride and vainglory.  Then, his own flesh rebelled against his spirit, with a mind of its own, so to speak.  The first thing he perceived after his original sin was this rebellion of the flesh, which he was ashamed to look upon. (Genesis 3:7)  It was the undeniable sign and clear witness of his Fall from grace.  It was meant to humble his pride and teach him that sin leads to slavery and the empire of the senses, to be reduced to the level of the beasts.  Moreover, it was meant to show him that the sin of prideful rebelliousness is even more odious, shameful and disgraceful in the eyes of God than the disorders of the flesh which follow.

We, unhappy children of Adam, suffer from this twofold disorder.  The flesh disobeys the spirit, the spirit disobeys God. 

Our will is only too ready, first to consent, then to excite the appetites of the flesh and to become their slave.  Reason, which should be able to regulate the appetites of eating and drinking, and to have full control over the sexual appetite, has been weakened to the point that it frequently gives in to sin, and not only gratifies them beyond what is necessary but in a way that is contrary to the Creator’s will.  The soul degrades itself so low as to seek only the pleasure attached to the satisfaction of the senses, resting therein as in its final end, using its intelligence and ingenuity to procure refined voluptuousness of every kind, even to the over-stepping of the immutable bounds of nature, and yielding to excesses which nature itself abhors.  It is a most humiliating state of affairs, which degrades man to a level below the beasts, yet in which he feels so little remorse that he counts it a merit and a glory.

The rebellion of the spirit towards God goes, if possible, even further.  We reach for an absolute independence.  We consider our liberty to consist in doing whatever we please, without exception, and we look on this unlimited liberty as a right which cannot be justly disputed.  We are annoyed by the providential rule that God, our Creator, exercises over us, necessary, mild and moderate though it be, and favorable to our present well-being, and having no other end in view than our eternal happiness and salvation.  Lawful, reasonable and wise as it is, we are continually trying to shake off, or at least to weaken, His gentle yoke, which is sweet and light. (Matt. 11:30)  Every law (natural or divine) He lays down for us seems a blow to our rights; every commandment a burden to us, every prohibition a source of irritation, as if to say, “No one is going to tell me what to do, not even God.”  It only requires for a thing to be forbidden, to make us want it all the more.  This strange disposition, which everyone will find in himself if he will take the trouble to look deep enough, arises from a colossal pride which recognizes no superior, a wildly inflated idea of our own excellence, and an utter blindness to all that concerns our own true good.

These are the fundamental disorders which the Gospel would have us recognize, and teaches us to cure, with God’s help, by constant self-denial and humble obedience to God’s will.  “Then Jesus said to everyone, ‘If you want to come after Me (to be united to Me, spiritually), you must deny yourself, take up your cross daily, and follow Me.’” (Mark 8:34)  The whole of the spiritual life can be summed up in this one word of Jesus.

But to be more specific, there are two types of mortification or self-denial that we must practice in order to restore the original order and be united to God again, through Christ our Lord, and they are— exterior and interior, corresponding to the twofold disorder in our fallen human nature, namely, the rebellion of the flesh and the rebellion of the spirit.

Exterior mortification (self-denial) comes in three degrees or stages.  The first is to avoid all mortal sins of the flesh, and to practice moderation or self-restraint in all lawful pleasures, such as eating and drinking.  As Christians, we use the innocent enjoyments of life as a means of growing closer to God, and not as an end to rest in.  We praise and thank Him with grateful love.  We seek to serve Him, to fulfill His will, more ardently and wholeheartedly.  We want to help others because God has been so good to us (which is a good motive, though not the highest).

The second degree or stage of exterior mortification goes further and deeper.  Here we are called to refuse all unnecessary comforts or pleasures of the senses.  It allows food only to hunger, drink to thirst, sleep to fatigue, clothes and shelter to necessity, allowing nothing to gratify taste or encourage effeminacy.  All excessive pampering of the body foments its rebellion against the spirit, and we know only too well from experience that it is always ready to abuse anything in the way of excess.  The mortified Christian leads a life that is simple, sober, and balanced or even, according to the virtues of moderation, temperance, and chastity.  He looks upon his body as a bad actor who only grudgingly obeys, and is always endeavoring to throw off the yoke of discipline.  That is why he avoids those superfluities that strengthen sensuality, and eventually subjects the body to the spirit so thoroughly, by the grace of God, that it not only does not hinder but actually assists the spirit’s cooperation with the inspirations of the Holy Spirit and the practice of good works.

In the third degree or stage of exterior mortification, God inspires certain souls to perform extraordinary voluntary penances or to bear crosses of a mystical nature.  An example of the former is the forty day fast of St. Francis of Assisi.  An example of the latter is the fifty year stigmata of St. Padre Pio of Pietrelcina.  Those who are called to such heights must be morally certain that it is from God, and not from the devil or their own imagination.  As a general rule—“The safest and most suitable form of (bodily) penance seems to be that which causes pain in the flesh but does not penetrate to the bones, that is, which causes suffering but not sickness.” (St. Ignatius of Loyola)

As important and necessary as exterior mortification is for spiritual progress, interior mortification or mortification of the spirit is incomparably more necessary, even for the taming of the flesh.  As has been noted above, the rebellion of the flesh against the spirit is the consequence and punishment of the rebellion of the spirit against God.  Therefore, when we strive to obey God, to conform our will to His will, to bring our spirit under the guidance and direction of the Holy Spirit, we attack the source and principle of the body’s disorder.  And God, seeing that the spirit is submissive and obedient to Him, causes the trouble due to its pride to cease, and Himself reduces the flesh to a state of submission and obedience to the spirit.  The more humble we are, the less exposed shall we be to excessive appetites or unruly passions (provided we are also doing exterior mortification), and the less prone to sinning in general, whether sins of the flesh or otherwise.

So, interior mortification goes to the root and source of the problem.  But what are we to mortify in the soul?  Everything, without exception.  Sin has infected with its poison the passions, the mind, the will, even the very depth of the soul.  Such is the war of man against himself, of grace against the corruption of nature. And in this war, we may never lay down our arms entirely, for as long as we live in this life the enemy (pride and unruly passions) is never wholly overcome.  Cast down he may be, any negligence on our part will cause him to rise up again to one degree or another, even to revive entirely, if we be so cavalier about it, and undo the spiritual progress we have made thus far by the grace of God.  Consider the case of King Solomon. (1 Kings 11:1-11)

Now, let us begin with the passions.  In themselves, they are not evil.  In Paradise, these interior movements of the soul were attracted to good and repelled by evil as God intended them to be.  But since the Fall, the soul does not know what is truly good for it, nor what is truly evil and harmful to it.  It no longer looks at things through the eyes of God, from God’s point of view, but through its own eyes and its own point of view which is skewed by pride and sensuality.  It calls that good which flatters its pride and self-esteem or all that procures it some passing pleasure.  And it calls that evil which humiliates and thwarts it, and disturbs the repose it finds, not in God but in created things.  The passions, now guided by a selfish will and darkened reason, pursue limited goods with excessive ardor and in a disorderly fashion, hoping and imagining that created things can be the true end and happiness of man.  But because their end is false, it renders the pursuit unsatisfying (in truth, only God can satisfy us), and their craving increases in proportion.  Always dissatisfied, they go on and on, ever seeking an elusive happiness.  Disappointed in one object, they turn blindly to another of the same kind, only to find themselves as starved as before.  And so, unless it is enlightened, converted, and strengthened by grace, the soul continues in its error and deception, until death brings a tragic end to this vain, empty and dangerous pursuit!

Thus, every Christian who wants to grow in the spiritual life must mortify or discipline their imagination and passions, learning how to cut off the bad thought or imagination before it takes root, and to go against every inclination to sin arising from their unruly passions or appetites—to deny themselves, pick up their cross daily, and follow Jesus.  “For those who belong to Christ, have crucified the flesh with its vices and desires.” (Gal. 5:24)  We must do what we can to bring peace and order to our passions and appetites, avoiding those things which add fuel to the fire or are occasions of sin.  Also, a certain amount of physical exercise or labor can help bring more peace and order to the passions, as well as discreet and timely abstinence or fasting.

Even in the good you want to do, moderate the vivacity of your impulses, your eagerness, your activity.  Then you will see more clearly what to do and when to do it, with the divine assistance and right reason.

The benefits and blessings that come from self-denial and self-discipline of our passions and desires, in cooperation with the grace of God, are many.  We can come to inward peace, spiritual joy, and evenness of soul, to see more clearly and follow with docility the promptings of the Holy Spirit, to freedom from many faults and a good disposition that edifies our neighbor, to being more happy and healthy in general.

As regards the mind, how many things there are to be mortified!  Even from our youth, our minds are filled with prejudices contrary to the Gospel in all that concerns honor and pride, riches and pleasures, of what to value and what to shun, and of how to get the one and avoid the other.  Who does not regard worldly success as something desirable, which raises one above one’s neighbors, and yet what is it in the sight of God?  In itself, it is nothing.  What is it according to the standard of the Gospel?  An obstacle to humility.  Such is the mind of Christ.  The Gospel sets before us Our Lord’s own choice.  “For you know the grace of our Lord Jesus Christ, that, though he was rich, he became poor for your sake, so that through his poverty you might become rich (in what matters to God).” (2 Cor. 8:9; Luke 12:21)  He appeared on earth in the lowliest of conditions and among the common people, and though a direct descendent of King David according to His humanity, He waited until the royal family had sunk so low that a humble artisan would be accounted His father. 

Not everyone, of course, is called to voluntary poverty, but we are all called to spiritual detachment and freedom from greed, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matt. 5:3)  Yet, how quick we are to prefer a life of comfort and ease to one of struggle and difficulty as is the way of the cross, the Christian spiritual life.  “Strive to enter by the narrow gate.  For wide is the gate and easy the way that leads to destruction, and many there are who enter through it.  But how narrow the gate and hard the way that leads to life, and few there are who find it!” (Luke 13:24; Matt. 7:13-14)

In all, what an immense forest of preconceptions must be hewn down in order for our mind to be conformed to the mind of Christ, before we can hope to see things through the eyes of Christ and in the same light as Our Lord views them.

Indeed, we must go with the grace of God to the very source of these misconceptions, and strike at the roots of them in the seven capital sins.  It is there that mortification must bring its fire and sword!  Where will you find a man who does not pride himself on one thing or another, who does not look down on his neighbor as if he were better or more important in some fundamental way?  Where is the person who does not envy the success of others of similar background or calling, unwilling that they should be preferred to himself?  Who does not dread the contempt of others more than death, and is not acutely sensitive to the slightest whisper against his good name?

Is this the mind of Jesus?  Did He not—in all His teaching and by His example—preach humility, contempt and hatred of oneself, that is, the “old self” or “old man?”  Did He not will to be despised and rejected of men, to be crushed like a worm of the earth, to suffer humiliations, scorn and infamy, even to the shameful painful death of the Cross?  He suffered the loss of His reputation, health and life, friends and family, except His Blessed Mother, the Virgin Mary.  “He came to his own, but his own received him not.” (John 1:11)  And yet, according to our human views and misunderstandings, how necessary it should have been for Him to preserve all these things, seeing that He came to be the Giver of the New Law, the Leader and Example of His people, and the Savior of all mankind.  But it was by that very sacrifice that He won salvation for us.  How can we then, as Christians, think highly of ourselves, feeding our own ego and self-esteem with prideful thoughts of our own excellence or reputation, lifting ourselves in our own mind above others?  Do we not know that Jesus is our Model and Example who came in our stead to teach us what we should be?—“Learn of me, that I am meek and humble of heart.” (Matt. 11:29)

Now we begin to see to what degree interior mortification must go if we would be like Our Lord in heart and soul!  But, be not dismayed, grace is all-powerful and by its aid you will reach your goal—union with God, through Christ our Lord.

It is, in fact, against the will or heart that the heaviest blows must be dealt, for it is the dominant faculty of the soul and the most corrupt.  In it all sin takes its rise and gains its growth, unless rooted out and destroyed.  “The things that come forth from the mouth, come out of the heart, and these defile a man.  For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.” (Matt. 15:18-19)  Indeed, have we not experienced that, even when our intelligence or understanding is enlightened and convinced of the truth, our heart or will continues to want its own way, not fully accepting, but resisting the will of God to some degree.  Here is where mortification comes in as most essential.  We must go against our own will, break it, and make it follow the will of God in truth.  Try to offer up, to let go of, to die to—your own desires for this or that or anything other than the will of God.  Make your heart obey lawful superiors, the guidance of Divine Providence, and the inspirations of the Holy Spirit.  Continue to clean house.  Let go of your personal likes or dislikes, your natural inclinations or aversions, and follow the Holy Spirit and right reason in truth and freedom.  Deny yourself, pick up your cross, and follow Him. (Matt. 16:24)  Make your heart clean, by denying it everything that is not good and holy.  Only the will of God, nothing else and nothing other, may that be our only desire.

Spiritual consolations, gifts, and graces come to the soul detached from all things, from all self-seeking, and given over to the will of God in faith, hope, and love or charity.  Then its life, its movement, and its activity will be for the greater glory of God and His good pleasure.  The soul that is pure of heart is free of its own will and united to God in perfect peace and freedom.  Like wax that receives the figure impressed upon it or like water that assumes the form into which it is poured, the perfect soul flies heavenward in Christ Jesus Our Lord and is united to God the Father in the transforming Fire of Pentecost (in the Flame of Love—the Holy Spirit).

O death of self-will and self-love, how hard and rare you are!  Where can you find a soul or saint who does not seek themselves in anything, who has no hidden agenda, no strings attached to their giving, no goal or intention other than to please the Lord in everything, come what may, no need to feed their own ego or pride or to fill the emptiness inside, because they are so full of the fruits and gifts of the Holy Spirit, of the presence of God the Father and Wisdom Incarnate, of the Life of Christ and Love in Him?

Do you now understand what the Christian combat is about fundamentally, and do you have a better view of the field of battle—how deep and wide it is?  Do you see more clearly what that “old man” is—that puffed up pride and selfish sensuality, “the leaven of the Pharisees and the leaven of Herod”—that needs to be mortified and put to death in order for the “New Man”—the Life of Christ and His divine grace—to rise up and take its place? (Mark 8:15)  Can you not now see that he—the “old man”—is the cause of all our miseries, of all our misfortunes, of all our troubles, now and to come.  How much need there is for patience, perseverance and courage, for prayer and the practice of virtue, for the Divine assistance and grace of God, if we are to win the victory over the sin within, over the “old man,” and to rise up in Christ Jesus Our Lord more and more to the freedom which comes from above.  One thing is certain:  whether we undertake this spiritual combat or not, he—the old Adam—will cost us many a tear.