We wonder today why we are spiritually anemic. We (Protestants in particular) acknowledge that the Catholic legacy of spiritual teaching is a strong and useful one (at least, setting aside all that flagellation stuff, anyhow. That’s a joke. See the footnote in this post). In this post from the monasticism chapter of my forthcoming Medieval Wisdom: An Exploration with C S Lewis, I begin to look at where that strength and usefulness came from:
Spiritual mastery requires passion, tradition, and discipline
It may help us to answer the question “Why monasticism?” if we consider ascetic self-denial as one species of a larger phenomenon: the drive to achieve mastery in any human enterprise. How do you master any skill? First, you need to have passionate commitment to the goal of mastery. Second, you need to study and learn practical knowledge handed down in a tradition. Third, you need to practice discipline—both in the sense of dedicating hours and hours to repetitive practice, and in the sense of implementing an often extended list of discrete “disciplines”—the particular repeated actions required by the craft.
Think of the progress of a young girl toward becoming a skilled violinist. First comes the passion: one day she hears a piece of music, and it pierces her heart with pure joy. At the beginning, she just wants to hear it again and again; then, to know how to make those beautiful sounds herself. And so she begins years of lessons and practice, giving herself to those two complementary means to mastery: studying a tradition (here, of musical knowledge) and practicing an askesis—a training or discipline. Continue reading