Mortification of the flesh

Mortification of the flesh is an act by which an individual or group seeks to mortify or deaden their sinful nature, as a part of the process of sanctification.^[1]

In Christianity, mortification of the flesh is undertaken in order to repent for sins and share in the Passion of Jesus.^[2] Common forms of Christian mortification that are practiced to this day include fasting, abstinence, as well as pious kneeling.^[3] Also common among Christian religious orders in the past were the wearing of sackcloth, as well as self-flagellation in imitation of Jesus Christ's suffering and death. Christian theology holds that the Holy Spirit helps believers in the "mortification of the sins of the flesh."^[4] Verses in the Old Testament (Hebrew Bible) considered to be precursors to Christian ideas of self-mortification include Zechariah 13:6^[5] and 1 Kings 18:28–29.^[6]^[7]

Although the term mortification of the flesh, which is derived from the King James version of Romans 8:13^[8] and Colossians 3:5,^[9] is primarily used in a Christian context,^[10] other cultures may have analogous concepts of self-denial; secular practices exist as well.

^ Scheckel, Roger J. (2006). "Seeking Sanctification Through the Practice of Mortification". Marian Catechist Apostolate. Archived from the original on 10 June 2018. Retrieved 14 June 2016. Saint Paul sets forth in the above two passages the fundamental reason why we are in need of mortification. The Christian must continually seek to crucify and put to death that dimension of our self that remains under the influence of the fallen state of the First Adam into which we are conceived and born. After our baptism, the imputed sin of our First Parents is washed from our life, however a residue or stain of the Original Sin remains with us, what is known as concupiscence. The effects of this residue or stain are experienced primarily in our will, tending in the direction of a love of self rather than a love of God. This is what is meant by a "disordered will." This disorder can be expressed through our external senses as well as the operations of our soul, e.g., the imagination, memory, and intellect. Mortification seeks to address these manifestations of the "disordered will."
^ Cite error: The named reference Nethersole2018 was invoked but never defined (see the help page).
^ Wilkins, John; Nadeau, Robin (17 August 2015). A Companion to Food in the Ancient World. John Wiley & Sons. p. 83. ISBN 9781405179409. In this period Clement of Alexandria, St Jerome, and Tertullian make the mortification of the flesh by fasting and abstinence as a way to holiness.
^ Onu, Godsword G. (2 February 2015). The Anointing and Power of the Holy Spirit. Osmora Incorporated. p. 25. ISBN 9782765908661. The Holy Spirit frees the believers from sin and death. To this end the Word declares, "There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the Law of the Spirit of Life in Christ Jesus has made me free from the law of sin and death" (Rom. 8:1-2). The Holy Ghost is the Agent of the mortification of the sins of the flesh (Rom. 8:12-13).
^ Zechariah 13:6
^ 1 Kings 18:28–29
^ Cody, A. O. (1990). p. 358 The New Jerome Biblical Commentary. (S. J. Raymond E. Brown, Ed.) Englewood Cliffs, New Jersey, USA: Prentice-Hall, Inc.
^ Romans 8:13
^ Colossians 3:5
^ Wallace, Ronald (23 June 1997). Calvin's Doctrine of The Christian Life. Wipf and Stock Publishers. p. 52. ISBN 9781579100476.

[1] Scheckel, Roger J. (2006). "Seeking Sanctification Through the Practice of Mortification". Marian Catechist Apostolate. Archived from the original on 10 June 2018. Retrieved 14 June 2016. Saint Paul sets forth in the above two passages the fundamental reason why we are in need of mortification. The Christian must continually seek to crucify and put to death that dimension of our self that remains under the influence of the fallen state of the First Adam into which we are conceived and born. After our baptism, the imputed sin of our First Parents is washed from our life, however a residue or stain of the Original Sin remains with us, what is known as concupiscence. The effects of this residue or stain are experienced primarily in our will, tending in the direction of a love of self rather than a love of God. This is what is meant by a "disordered will." This disorder can be expressed through our external senses as well as the operations of our soul, e.g., the imagination, memory, and intellect. Mortification seeks to address these manifestations of the "disordered will."

[Nethersole2018-2] Cite error: The named reference Nethersole2018 was invoked but never defined (see the help page).

[WilkinsNadeau2015-3] Wilkins, John; Nadeau, Robin (17 August 2015). A Companion to Food in the Ancient World. John Wiley & Sons. p. 83. ISBN 9781405179409. In this period Clement of Alexandria, St Jerome, and Tertullian make the mortification of the flesh by fasting and abstinence as a way to holiness.

[Onu2015-4] Onu, Godsword G. (2 February 2015). The Anointing and Power of the Holy Spirit. Osmora Incorporated. p. 25. ISBN 9782765908661. The Holy Spirit frees the believers from sin and death. To this end the Word declares, "There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. For the Law of the Spirit of Life in Christ Jesus has made me free from the law of sin and death" (Rom. 8:1-2). The Holy Ghost is the Agent of the mortification of the sins of the flesh (Rom. 8:12-13).

[5] Zechariah 13:6

[6] 1 Kings 18:28–29

[7] Cody, A. O. (1990). p. 358 The New Jerome Biblical Commentary. (S. J. Raymond E. Brown, Ed.) Englewood Cliffs, New Jersey, USA: Prentice-Hall, Inc.

[8] Romans 8:13

[9] Colossians 3:5

[Wallace1997-10] Wallace, Ronald (23 June 1997). Calvin's Doctrine of The Christian Life. Wipf and Stock Publishers. p. 52. ISBN 9781579100476.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]