Ascetical Theology - Essential Concepts in Ascetical Theology

Essential Concepts in Ascetical Theology

Dogmatic theology

Dogmatic theology treats of what the religion affirms as truth. It relates to ascetical theology by answering the question, what are we following? What do we know about God, our nature, and our redemption? Ascetical theology depends upon dogmatic theology for a foundation. For example, if the religion didn't teach that we have a fallen nature, ascetical theology would be premised on an erroneous assumption and may then be unproductive compared to other approaches to God.

Moral theology

Moral theology treats of how we must behave. It is the behavioral dimension, expounded. Here are developed the implications of the Decalogue, the Sermon on the Mount, and other precepts of the faith. These are especially important for guiding the faithful through the first phases of prayer life, and for being certain one is on the right path: if one believes oneself to be growing in holiness yet still violates the basic precepts of the faith, one is not understanding the process. Moral theology, then, guides the ascetic who strives to live these moral truths that are informed by the dogmas of the religion, and who also seeks also to go beyond moral requirements.

Mystical theology

In the various theologies pertaining to following Christ, it is common to refer to the soul, which Christian theology affirms to be eternal. It is the soul that makes progress toward God, it is the soul that is called by God. Mystical theology addresses the aspects of the soul's union with God that are specifically not produced by human agency or effort. In the earlier stages of prayer life, aridities are experienced, which are moments during which the zeal for prayer seems lessened. In later stages, passive trials such as the dark night of the soul (St. John of the Cross) are experienced. In these phenomena, God is said to be purifying the soul, making her (the soul is feminine in Catholic theology) continue on the basis of sheer faith rather than any palpable feeling derived from prayer. These and other experiences are studied in mystical theology. Christian dogma does not teach that mystical phenomena are necessary to be granted a place in Heaven.

Perfection is a Christian duty

To be granted a place in heaven, it is necessary to be "in a state of grace" at the moment of death. A state of grace means that a person is genuinely sorry for sins committed — preferably sorry because they offend God and not simply on account of a fear of Hell — and to have not committed grave sin since the last apology or confession. Given that one does not know the hour of one's death, and assuming one to have a loving disposition toward God, one is encouraged to actively live in such a manner as to reduce sin and increase sorrow for sin and love for God. It is plausible that without such an effort, one will encounter the moment of death without appropriate sorrow and love, simply by being out of the habit. It is in this sense that perfection is said to be a duty of Christians. The Scriptures encourage perfection, and the value of charity or love would militate against a minimalist understanding of the Christian life, as does the testimony of the Church Fathers.

Key spiritual enemies (world, flesh, devil)

The world is not evil in itself, according to the religion, as nothing created by God is evil. The problem is that in our fallen nature, we do not perceive things correctly, and our desires are out of alignment with the truth. For example, the world can be a source of sanctification, but to desire to please the world, and to take one's cues from the world instead of from God, is to distract ourselves from God's love. One of the graces sought during the Rosary prayer is contempt of the world, which doesn't reflect a desire to harm the world but rather affirms the belief that this is a fallen world, and that to love God is to be prepared for a much better world to come. Our flesh likewise is not evil, but without being fully united with God — which, after the fall, we are not — we do not understand the gifts of the flesh and are distracted by them; the religion teaches that we tend to make idols out of our sensations and desires. The devil is evil, but was not created so; he is a creature as we are and cannot control our will but is very intelligent and crafty. He is said to hate physical creation and to desire its destruction. Christianity does not give a complete accounting of the devil, known as Satan, but recognizes that he attempts to lure us from our goal of union with God. When confirmed into the Church, catechumens are asked, 'Do you reject the pomps and works of Satan?' Throughout the spiritual journey, even after achieving the highest union possible to man, the world, the flesh, and the devil remain as sources of temptation and distraction, and a fall into sin is always possible.

Role of good works

Catholic theology has received criticism for its emphasis on good works, or the performing of deeds that genuinely help others in accordance with the revealed good, but in truth good works are simply an outgrowth of faith and love rather than being a means to "buy one's way to Heaven". Faith may be analogized to the roots of a plant, love to the stem, and the fruit is the good work that naturally flows therefrom. An act is good in this sense if it is (a) carried out while in the state of grace, i.e., not having gravely sinned without repentance, and (b) done with the love of God as primary end in view. The ordinary actions of daily life are sanctifying if done in this context.

Role of sacraments

The Sacraments (Catholic Church), according to dogmatic theology, both symbolize and confer grace. The two sacraments that are routinely encountered by the faithful are Eucharist and confession. Grace is a rather complicated subject; see References below. The Eucharist affords a real and transforming union with God; see for example Jn. It is spiritual as well as real, and transformative. For a discussion of the spiritual implications of Eucharist, see historical roots of Catholic Eucharistic theology. Confession is purifying if the penitent is well-disposed, i.e. sorry for having offended God. It is considered essential to undertake this purifying act before receiving the Eucharist. As one progresses toward union with God, more and more problems within the soul become apparent. Habits that didn't seem sinful at first blush suddenly stand out as harmful to charity. Once confessed, new problems emerge. In this way the penitent embarks on a program of purgation, developing greater sensitivity as to what is most conducive to Christian love.

More details, e.g. about forms of prayer, to come. The foregoing is only introductory and focused mostly on purgation.