The theology of asceticism

The Christological foundations of asceticism

One of the oldest testimonies about Jesus Christ as God and Man comes in the letter of St Paul to the Philippians: verses 2 to 11 of chapter 2. New Testament scholars are in agreement that this hymn to the Savior included by St Paul in his letter is a glorification that had been composed earlier of the Lord Jesus Christ.

For that reason, before reading this passage, I would like to stress the context in which it was placed by the Apostle. At the beginning of the chapter St Paul writes about the unity that Christians find in Christ when they love one another and humble themselves one before another: In humility let each one consider the other greater than himself (Php 2, 3). The foundation for this, according to the divinely inspired author, is that in us there should be the same sentiments as in Christ Jesus (Php 2, 5).

Thus, Christological considerations are preceded by a clear indication of their aim: we are supposed to conform ourselves to Christ. In addition, it seems to us that in the Apostle’s words there is an invitation not only to follow Christ’s moral example, but also to live Christ, as Paul himself lives him: For me to live is Christ and to die is gain (Php 1, 21). Here it is impossible not to underline the continuation of this thought in the personal eschatological plane: I have a desire to die and to be with Christ, because that is incomparably better”. And then ? here it is, St Paul’s self-denial: …to remain in the flesh is more necessary for your sake (Php 1, 23–24).

And now, we pass from the context to what the Philippians are told about Christ, whose sentiments are to be shared by Christians, transfigured by asceticism. He, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Php 2, 6–11).

This fragment has been many times the object of careful theological analysis. Today it is not my task to enter into discussion on the various aspects of interpretation of this hymn. I would like, however, to draw from this ancient christological account a theme that is essential for a better understanding of the problems posed by the theology of asceticism.

This theme is found in the reply to the question: why did God exalt Him and give Him a name above every other name? Why does every Christian people confess that the Lord Jesus Christ is for the glory of God the Father? In general terms it is a question here of why the humanity of Christ became worthy of divine glory.

I understand that this formulation smacks of the Nestorian separation of the “humanity of Jesus” from the “divinity of Christ”. I would like nevertheless to leave the question just as it is, so that we can determine with the utmost clarity the essence of the “human nature” in the one “divine and human hypostasis” of Christ. And this is just what turns out to be a divine lesson of ascetical being.

In the text of the letter to the Philippians Christ’s divine glory is described as the consequence of His humility and obedience to the very death, an excruciating and shameful death. St Paul lays particular stress on that.

His divine glory, however, is not only the consequence of humility. Not by chance does the passage at the beginning speak about the equality of Jesus Christ with God. Death on the cross, impossible for divine nature, is possible for human nature. And it is just for this that God sent His own Son in the likeness of sinful flesh and for sin and condemned sin in the flesh (Rm 8, 3), as St Paul explained this mystery to the Romans.

Thus, the death on the cross of the Son of Man becomes the death of the deathless Logos Himself. We can draw a little nearer to the mystery of the death of Him who is deathless, to the mystery of the ascetical struggle of the passionless God-Man by listening attentively to the words of the prayer in Gethsemane: My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will (Mt 26, 39).

Here can be heard the “I want” of human nature, here breathes the “possible” of human freedom, and here also the “You” of the self-humbling of the God-Man. In this self-humbling of God nature is healed and the freedom of all humankind, ill with sin and suffering from passions, is renewed. In this ascetical humility of the Son of God the freedom of man’s will and his natural being find the possibility of eternal deathlessness before the Face of the Creator.

The obedience and humility of Jesus Christ appear in Gethsemane not simply as the self-humbling of the Son of Man before the Father’s Divinity. Such utter humility and total obedience are the very mode of being of the Eternal Logos. And here in the garden of Gethsemane on the night of His arrest came the predetermined time when the Word of God carried them out by taking the form of a servant, being born in the likeness of men and being found in human form.

In this way, God has highly exalted him and bestowed on him the name above every name, because the humanity of Jesus of Nazareth was realized in full measure, bared before the all-seeing eye of God.