The goal of Eastern Christian spirituality is a mystical life of union with God. The path that leads to this union includes the ascent that leads to this peak. As such, this path is different than the peak; yet it is organically connected to it, in the same way as the ascent of a mountain is to the peak. Only by prolonged effort, by discipline, can the state of perfection and mystical union with God be reached. Efforts that don’t contribute to this crowning, this final moment of ascetic discipline (i.e., the practice characterized by severe self-discipline and abstention from all forms of indulgence for religious reasons – included typically in such discipline in the East is fasting) or to the mystical union with God, seem to be without purpose.

The connection between ascetical discipline and the mystical union with God is also closer than that between the path and the goal. Even though the living of that union is realized at the final end of ascetical efforts, its aura begins in the soul beforehand, along with them.

Christian perfection therefore requires a whole series of efforts until it is attained. The Apostle Paul compares these strivings with the training that athletes employ to get in shape in order to sin. Without referring to the word asceticism, St. Paul used the image of the ancient physical exercises to characterized the efforts made by the Christian to reach perfection. Clement of Alexandria and Origen later introduced the terms of asceticism and ascetic. Little by little in the East they gained a monastic coloring. Monasteries are called askitiria, places for physical training. The askitis (the ascetic) is the monk who strives to obtain perfection by observing all the rules of restraint or temperance through cleansing from the passions. Origen calls zealous Christians ascetics; theyare disciplining themselves to mortify the passions and develop good habits that lead to perfection.

Now the problem seems to be that people in our modern society don’t buy into true self-discipline. There seems to be a sense in our society that self-gratification, which is instantaneous, is what we deserve. Our society seems to disparage such things as voluntary fasting or abstaining from things. And yet history tells us that there is no other way to spiritually grow that by the use of self-discipline.

The goal of Eastern Christian spirituality is a mystical life of union with God. The path that leads to this union includes the ascent that leads to this peak. As such, this path is different than the peak; yet it is organically connected to it, in the same way as the ascent of a mountain is to the peak. Only by prolonged effort, by discipline, can the state of perfection and mystical union with God be reached. Efforts that don’t contribute to this crowning, this final moment of ascetic discipline (i.e., the practice characterized by severe self-discipline and abstention from all forms of indulgence for religious reasons – included typically in such discipline in the East is fasting) or to the mystical union with God, seem to be without purpose.

The connection between ascetical discipline and the mystical union with God is also closer than that between the path and the goal. Even though the living of that union is realized at the final end of ascetical efforts, its aura begins in the soul beforehand, along with them.

Christian perfection therefore requires a whole series of efforts until it is attained. The Apostle Paul compares these strivings with the training that athletes employ to get in shape in order to sin. Without referring to the word asceticism, St. Paul used the image of the ancient physical exercises to characterized the efforts made by the Christian to reach perfection. Clement of Alexandria and Origen later introduced the terms of asceticism and ascetic. Little by little in the East they gained a monastic coloring. Monasteries are called askitiria, places for physical training. The askitis (the ascetic) is the monk who strives to obtain perfection by observing all the rules of restraint or temperance through cleansing from the passions. Origen calls zealous Christians ascetics; theyare disciplining themselves to mortify the passions and develop good habits that lead to perfection.

Now the problem seems to be that people in our modern society don’t buy into true self-discipline. There seems to be a sense in our society that self-gratification, which is instantaneous, is what we deserve. Our society seems to disparage such things as voluntary fasting or abstaining from things. And yet history tells us that there is no other way to spiritually grow that by the use of self-discipline.