MORTIFICATION
Any severy penance observed on a religious account. The mortification of sin in believers is a duty enjoined in the sacred Scriptures, Rom 8:13. Col 3:5. It consists in breaking the league with sin; declaration of open hostility against it; and strong resistance of it, Eph 6:10, &c. Bal. 5: 24, . Rom 8:1-39. The means to be used in this work are, not emacerating the body, seclusion from society, our own resolutions: but the Holy Spirit is the chief agent, Rom 8:13. while faith, prayer, and dependence are subordinate means to this end. The Evidences of mortification are, not the cessation from one sin, for that may be only exchanged for another; or it may be renounced because it is a gross sin; or there may not be an occasion to practise it; but if sin be mortified, we shall not yield to temptation; our minds will be more spiritual; we shall find more happiness in spiritual services, and bring forth the fruits of the Spirit. Dr. Owen on Mortification and on the Holy Spirit, ch. 8: book 4; Charnock’s Works, vol. 2: p. 1313; Bryson’s Sermons on Rom 8:1-39 : p. 97, &c.
Fuente: Theological Dictionary
mortification
(Latin: mortificare, to cause death)
A practise of Christian asceticism the purpose of which is twofold: negatively, to cause death to sin, to overcome the desires of the flesh, to conquer evil habits; positively, through penances, hardships, austerities and continued good actions, so to strengthen the will that a man may pursue a desired object despite difficulties. A natural form of mortification is used by anyone who labors long hours to be successful; supernatural mortification aims at progress in virtue and the possession of God and depends on sanctifying grace. (Romans 8).
Fuente: New Catholic Dictionary
Mortification
One of the methods which Christian ascesticism employs in training the soul to virtuous and holy living. The term originated with St. Paul, who traces an instructive analogy between Christ dying to a mortal and rising to an immortal life, and His followers who renounce their past life of sin and rise through grace to a new life of holiness. “If you live after the flesh”, says the apostle, “you shall die, but if through the spirit you mortify the deeds of the flesh, you shall live” (Romans 8:13; cf. also Colossians 3:5, and Galatians 5:24). From this original use of the term, we see that mortification, though under one aspect it is a law of death, under another and more fundamental aspect it is a law of life, and does not destroy but elevates nature. What it slays is the disease of the soul, and by slaying this it restores and invigorates the soul’s true lief.
Of the diseases it sets itself to slay, sin, the one mortal disease of the soul, holds the first place. Sin committed it destroys, by impelling to true penitence and to the use of those means of forgiveness and restoration which our Lord has confided to His Church. Temptations to sin it overcomes by inducing the will to accept hardships, however grace, rather than yield to the temptations. To this extent, mortification is obligatory on all, but those who wish to be more thorough in the service of Christ, carry it further, and strive with its aid to subdue, so far as is possible in this life, that “rebellion” of the flesh against the spirit which is the internal incentive to sin. What is needed to achieve this victory is that the passions and sensual concupiscences, which when freely indulged exercise so pernicious an influence on human conduct, should be trained by judicious repression to subordinate and conform their desires to the rule of reason and in faith, as discerned by the mind. But for this training to be effectual it is not sufficient to restrain these desires of the flesh only when their demands are unlawful. They represent a twist in the nature, and must be treated as one treats a twisted wire when endeavouring to straighten it, namely, by twisting it the opposite way. Thus in the various departments of ascetic observance, earnest Catholics are constantly found denying themselves even in matters which in themselves are confessedly lawful.
Mortification, viewed thus as a means of curing bad habits and implanting good ones, has its recognized place in the methods even of those who are engaged in pursuing purely natural ends. What is peculiar to Christian mortification is, that it relies for the attainment of its spiritual objects, not merely on this natural efficacy of its methods, but still more on the aids of divine grace, for which, by its earnestness in self-discipline and the Christian motive which inspires it, it can plead so powerfully with God. And here, as further contributing to increase it spiritual efficacy, another motive for which it is practiced comes in. It is practiced likewise as an expiation for past sins and shortcomings, for it is the belief of the Catholic Church, that, although only the Atonement of Christ can offer adequate expiation for the ins of men, men ought not to make that an excuse for doing nothing themselves, but should rather take it as an incentive to add their own expiations to the extent of their power, and should regard such personal expiations as very pleasing to God. This explains why many of the mortifications practiced by devout persons are not directly curative of evil propensities, but take the form of painful exercise and privations self-inflicted because they are painful, e.g., fastings, hard beds, abstention from lawful pleasures, etc. Not that these external mortifications are of themselves available, for spiritual writers never tire of insisting that the internal mortification or pride and self-love in their various forms are essential, but that external penances are good only so far as they spring from this internal spirit, and react by promoting it (see ASCETICISM).
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ALVAREZ DE PAZ, De mortifications virium animae in Opera, t. III (Paris, 1875), 1. II; BAKER, Holy Wisdom, ed, SWEENY (London, 1905); RODRIGUEZ, Christian and Religious Perfection LE GAUDIER, De perfectione vitae spiritualis (Paris, 1856); SCARAMELLI, Directorium ASceticum (London, 1897); MATURIN, Self-knowledge and Self-discipline (London, 1905); CHABOT, La mortification chretienne et la vie in Science et Religion series (Paris, 1903).
The Catholic Encyclopedia, Volume XCopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Mortification (1)
is a term generally applied, in theological parlance, to certain voluntary inflictions of pain or acts of self-denial, which are supposed by those that employ them to have a meritorious efficacy, or at least a salutary moral influence on the sufferer. Wherever these austerities have been practiced, it is easy to trace erroneous views of Christian truth. This is apparent in the system of monkery and asceticism which at so early a period overspread the Church. Every religion of man’s devising, or mixed and modified by man’s corruptions, will be found to place religious excellence more in self- inflicted sufferings than in moral duties; to prize more that mortification which consists in voluntary endurance of pain and privation than that which consists in the habitual subjugation of sinful passions. It will ordinarily be found that the prevalence in any religion of general laxity of morals and of severe austerities will keep pace with each other. The greater the merit attached to self-inflicted sufferings by certain devotees, the greater will be the indulgence for neglect of moral duties; and the stricter the requirement of fasts and mortifications at certain seasons, according to prescribed regulations, the less the general restraint at other times. The religion of Christ inculcates habitual self-control, a readiness and firmness in the discharge of each appointed duty, however painful; which is a self-denial more difficult to the natural man than even habitual austerities. The mortification of sin in believers is a duty enjoined in the sacred Scriptures (Rom 8:13 : “For if ye live after the flesh, ye shall die [ ]; but if ye through the Spirit do mortify [] the deeds of the body, ye shall live;” Col 3:5 : “Mortify [] therefore your members which are upon the earth”). It consists in breaking the league with sin, declaration of open hostility against it, and strong resistance to it (Eph 6:10, etc.; Gal 5:24; Rom 8:13). The means to be used in this work’ are not macerating the body, seclusion from society, or our own resolutions; but the Holy Spirit is the chief agent (Rom 8:13), while faith, prayer, and dependence are subordinate means to this end. The evidences of mortification are not the cessation from one sin, for that may be only exchanged for another, or it may be renounced because it is a gross sin, or there may not be an occasion to practice it; but if sin be mortified, we shall not yield to temptation; our minds will be more spiritual; we shall find more happiness in spiritual services, and bring forth the fruits of the Spirit. See Owen On the Mortification of Sin, and on the Holy Spirit, chapter 8, book 4; Charnock’s Works, 2:1313; Bryson’s Sermons on Romans 8, page 97, etc.; Farrar, Eccles. Dict. s.v. SEE SELF-DENIAL.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Mortification (2)
in Scotch law, is a term used to denote lands given for charitable or other public uses. When lands are so given, they are in general formally conveyed to the trustees of the charity, to be held blench, or in feu. When mortifications are given in general to the poor, without naming particular trustees, they fall under the administration of the Court of Session. By the statute of 1633, c. 6, it was declared unlawful to alter any mortifications, and the managers were rendered liable to be called to account for malversation. Any person entitled to the benefit of the fund can pursue actions of this kind,
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Mortification
Instances of:
– David’s ambassadors, sent to Hanun
2Sa 10:1-5
– Judas
Mat 27:3-5 Humility