18) Прот. Ключарев (впоследствии архиепископ Амвросий).

A word about the spirit and meaning of asceticism, or Christian asceticism. Wanderer. 1869 September. In the Orthodox Church, under the name of the Holy Seed (Isa. II, I) we mean, together with Christ, Christ’s ascetics, “who embody in their lives the spirit of the teachings of Christ, spread around themselves the strength and vitality of Christian principles, arouse by their example among the people around them zeal for spiritual exploits, are awarded grace-filled gifts and signs for the holiness of life, and become teachers, leaders and benefactors of nations.” 1326 The distinctive character of the lives of these spiritual figures is determined by the spirit of asceticism, or Christian asceticism, guided by spiritual goals, that permeates them. Church history sets itself the goal of revealing the true meaning and significance of asceticism “in contrast to modern science that is hostile to it and the dominant direction of life in the modern world.” The preacher accomplishes this task by revealing the following thoughts, in particular. “Asceticism is a voluntary limitation of oneself in satisfying natural needs, renunciation of permitted pleasures, and sometimes dooming the body to deprivation and suffering for spiritual purposes.” Ascetics, in some cases treating the body harshly, do so, however, not out of enmity towards the body itself, the creation of God, violating the “divine laws” of nature. Their exploits, restrictions and deprivations are directed “not against nature” in its proper form and normal state, but “against its disorder, or more precisely, they mean the actually corrupted direction of the will of man, which in some cases turns out to be decisively “incapable” of keeping “in satisfying needs within the limits prescribed by nature.” 1327 Human needs, violating legal limits, often go against human nature in its normal state, positively distorting it (in particular, perversions of nutritional needs are indicated - fattening with food to the point of loss of health; - sleep - turning the need for rest into bliss; - procreation - all kinds of perversions of the sexual instinct; - freedom of life and movement - self-will and riotousness, - cheerfulness - “transforming all life into a continuous holiday”, endless invention of pleasures). – The natural conclusion from here is that asceticism is necessary, if only simply in order not to go beyond the limits of the natural, to remain “true to nature.” Hence, asceticism receives enormous significance even in natural morality (“pagan philosophers”). All the more necessary is asceticism for any Christian who wants “in his disordered nature” to “embody” “that high ideal of truly human life” that is outlined in the Gospel. Usually the name “ascetics” is adopted only by hermits and monks. This presentation of the case is too narrow and therefore “unfair”. Not only should there be, but there may “always have been” ascetics “even among Christian societies.” They undertake and perform feats of “mortification of the flesh” with a twofold purpose: “firstly, to remove temptations to sin from themselves and to dry up in their flesh, so to speak, the soil on which the unclean seed of sin can arise and grow; secondly, to acquire more freedom and strength to do the will of God and serve Christ.” “Without exposing yourself to special labors and dangers,” one cannot be a true Christian. 1328 And this is mainly because “in the present state of man, a perfect balance between spirit and flesh is impossible: “every concession to the flesh is accompanied by harm to the spirit.”... 1329 But, in addition to more or less generally understood ascetic exercises (of which, for example, restrictions on the quantity and quality of food, as well as on the consumption of wine, the removal of spectacles, games, entertainment, the company of people of the opposite sex, etc.), there were and still are unusually severe feats (hair shirt, chains, pillar walking, lying on bare ground, etc. What is the meaning of these extraordinary feats and don’t they already go directly against nature? But and these feats still have the same meaning as medical remedies. As for their severity and unusualness, these qualities fully correspond to the strength of “old” spiritual diseases. As a “moral principle,” asceticism is “available to everyone.” Moreover, it is directly necessary. “In the teaching and institutions” of the Church, it is “with great wisdom offered to every Orthodox Christian according to the measure of his strength and spiritual age.” 1331 The implementation of asceticism in the personal life of a Christian reveals the most beneficial influence “on public and national life.” 1332 Christian asceticism could make a “whole revolution” “in the direction of society” by reducing needs, simplifying life, and banishing unnecessary pleasures. The spirit, having gained dominance over the flesh, will be able to resolve “the highest issues of social life” with greater ease and perfection. 1333 That is why the increase in true ascetics will certainly be accompanied by an “influx of moral force” in society. 1334 Many thoughts of this “Word” (regarding the universality of “asceticism”, regarding its essence, meaning and basis, regarding, finally, its significance for the public good) are distinguished by depth, correctness and accuracy - qualities that were especially rare for that time, but have not lost their significance for the present time. The Orthodox teaching on asceticism in the work of the famous hierarch being analyzed is thus presented briefly, but in general correctly, which is why we considered it necessary to touch upon it in the present section of our work. In a noticeable dependence on the stated views on the “asceticism” of Archbishop Ambrose was: