# Asceticism and Christian Morality



## WrittenFromUtopia (Mar 9, 2006)

How are certain aspects of the morality of Christianity different than the self-denial of asceticism?



> Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind [...] These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.
> *Colossians 2:18,23*


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## Pergamum (Mar 9, 2006)

I think the motivation is the main thing:

Self-denial = This is a work of the Spirit that enables us to conquer the sins of the flesh for the glory of Christ

Ascetism = this is a work of the flesh (even when trying to deny the flesh..ironic). Trying to earn merit, i.e. for the glory of self.


Self-denial often happens for the service of others, ascetism happens often in monkish selfishness (which is what monastic life is, useless selfishness...)


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## Semper Fidelis (Mar 9, 2006)

Doesn't Paul have a specific movement in mind however? It's not merely ascetism being criticized but the "theology" that leads to it.


> 18. Turning now to the subject of angel-worship, which was one of the characteristics of the Colossian Heresy, Paul writes, Let no one disqualify you.ï»¿97ï»¿ Let no ritualist tell you, "œSince you, Colossians, are not following my rules and regulations, you are not in the race or contest at all. You are unfit, unworthy." Particularly, do not begin to feel inferior when such a person, in addition to stressing the importance of all those restrictions as to eating, drinking, etc., tries to put you to shame by his attempt to draw a sharp contrast between yourself and himself. Let him not disqualify you by his delightingï»¿98ï»¿ in humility "¦ Now sincere humility, is, indeed, a precious virtue (cf. Col. 3:12, and see N.T.C. on Phil. 2:3), but the humility of which this false teacher boasted was nothing but a thin disguise for insufferable pride, as is clear also from verse 23. This person was as "œumble" as Uriah Heep in David Copperfield.
> Paul continues, and (also delighting in) the worship of the angels. The question arises, Just what is the relation between humility and the worship of angels? The answer is not given. Perhaps the suggestion that has been offered by more than one commentator is correct, namely, that the teacher of error was trying to create the impression that he considered himself too insignificant to approach God directly, hence sought to contact Deity through the mediation of angels, and since the angels were willing to perform this service for him "” or, in order that they might oblige "” worshiped them.
> With respect to the words here translated the worship of the angels there is much difference of opinion among commentators. Some prefer the rendering, "œangelic piety" or "œworship as practised by angels." But the fact that Paul in this epistle constantly emphasizes Christ´s pre-eminence above all creatures, including the angels (Col. 1:16, 17, 20; 2:9, 15) and that he says "œof the angels," seems to indicate that he was combating angel-worship. Not only this, but there is evidence tending to support the theory that angel-worship was practised in the general region in which Colosse was located. Did not the Holy Spirit through John, the disciple whom Jesus loved, strongly condemn angel-worship? See Rev. 19:10; 22:8, 9. And did not John, during a considerable portion of his ministry, have Ephesus, only a little over one hundred miles to the west of Colosse, as his headquarters? Moreover, as has been pointed out in footnote 76, the Essenes, whose doctrine in certain respects resembled the one here attacked (though the Colossian errorists may not have been Essenes!), required of those who were about to be admitted to full membership an oath "œcarefully to guard "¦ the names of the angels." The Synod of Laodicea "” one of the three cities of the Lycus Valley; see Introduction II A "” in the year a.d. 363 declared, "œIt is not right for Christians to abandon the church of God and go away to invoke angels" (Canon XXV). A century afterward Theodoret, commenting on this very Scripture-passage (Col. 2:18), states, "œThe disease which St. Paul denounces, continued for a long time in Phrygia and Pisidia." Irenaeus, himself from Asia Minor but widely traveled, in his work Against Heresies (a.d. 182"“188), implies both the widespread presence of angel-worship in the camp of the emissaries of error and the firm stand of the primitive church against this evil practice when he states, "œNor does she [i.e. the church] perform anything by means of angelic invocations, or by incarnations, or by any other wicked curious art; but directing her prayers to the Lord who made all things "¦ and calling on the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead men into error" (II.xxxii.5). It is known that Michael, a leader of the host of angels, was worshiped widely in Asia Minor, and this worship, too, continued for centuries. So, for example, as late as a.d. 739 the scene of a great victory over the Saracens was dedicated to him. His worship is also implied in inscriptions found in Galatia. And he was given credit for miraculous cures.ï»¿99ï»¿
> From all this it would seem that the rendering "œthe worship of the angels" is correct. For the theory according to which these angels were "œastral spirits," "œrulers of the planetary spheres," see footnote 83 above. And for Paul´s own teaching respecting angels see not only above, on Col. 1:16, 17; 2:15, but also N.T.C. on I and II Timothy, and Titus, pp. 183"“185.
> ...





> 23. Entirely in line with this the apostle concludes this section as follows: Regulations of this kind,ï»¿108ï»¿ though, to be sure, having a reputationï»¿109ï»¿ for wisdom because of their self-imposed ritual,ï»¿110ï»¿ humility, and unsparing treatment of the body, are of no value whatever, (serving only) to indulge the flesh.ï»¿111ï»¿
> Here "œsell-imposed ritual" refers to the worship of the angels of which Paul had spoken in verse 18, and "œhumility" repeats what he said in that same verse about the sham self-abasement of the teachers of error. The "œunsparing treatment of the body" has been explained in verses 20, 21. The home-made piety of these cultists made a deep impression on some people. How serious and godly these propagandists seemed to be, and how humble! Perhaps by copying their example the Colossians, striving against sins of the flesh such as are mentioned in 3:5, 8, 9, would be able to achieve the moral and spiritual victory they were seeking. "œNot at all," says Paul. Neglect of the body will never cure the soul. Man´s body as well as his soul is dear to the Lord, being a temple of the Holy Spirit (I Cor. 6:19). The soul-body contrast, as if the body were evil and for that reason had to be punished, while the soul was divine, smacks of gnostic dualism or hellenism. The worship of the angels reminds one of polytheism. The humility is definitely faked. In reality these teachers of falsehood are proud. If people are deceived by them and accept their worse than worthless advice, this will flatter the pride of these "œphilosophers." Any system of religion which is unwilling to accept Jesus Christ as the only and all-sufficient Savior is an indulgence of the flesh, a giving in to man´s sinful conceit, as if he, by his own contrivances, were able to perfect Christ´s imperfect (?) work. It makes matters worse instead of better.
> Again and again Paul condemns sinful pride. In addition to Col. 2:18, 23, see also Rom. 1:21, 22, 30; 12:16; I Cor. 8:1, 2; I Tim. 3:6; 6:4. Cf. James 4:6; I Peter 5:5. It is the haughty spirit that goes before a fall (Prov. 16:18). Not only those who actually swagger before men (Matt. 6:1, 2), nor only those who strut in the presence of the Almighty (Luke 18:10"“12), but also those who conceal their revolting conceit behind a mask of humility are an abomination to Jehovah (Prov. 16:5; cf. 3:5; 16:18; 26:12; 29:23; Ps. 101:5b). Is there a danger that the Colossians will slip back into their former fleshly life? There is a far better solution than that which is offered by the false teachers. In harmony with all that Paul has so far been saying "” see especially 1:9"“23, 27, 28; 2:2, 3, 6"“10 "” that solution is pointed out in Colossians 3.
> 
> Hendriksen, W., & Kistemaker, S. J. 1953-2001. Vol. 6: New Testament commentary : Exposition of Colossians and Philemon. Accompanying biblical text is author's translation. New Testament Commentary . Baker Book House: Grand Rapids


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## Scott (Mar 13, 2006)

"Doesn't Paul have a specific movement in mind however? It's not merely ascetism being criticized but the "theology" that leads to it."



It as asceticism as a piece of a larger false religion that is the prolem. The Christian religion has ascetic features, such as Christ's 40 day fast before His temptation, the fasting He says we will do, abstaining from sexual pleasure during a period of prayer, and the like.


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