The metaphysical mystery, thus recognized by common sense, that he who feeds on death that feeds on men possesses life supereminently and excellently, and meets best the secret demands of the universe, is the truth of which asceticism has been the faithful champion. The folly of the cross, so inexplicable by the intellect, has yet its indestructible vital meaning.
Representatively, then, and symbolically, and apart from the vagaries into which the unenlightened intellect of former times may have let it wander, asceticism must, I believe, be acknowledged to go with the profounder way of handling the gift of existence. Naturalistic optimism is mere syllabub and flattery and sponge-cake in comparison. The practical course of action for us, as religious men, would therefore, it seems to me, not be simply to turn our backs upon the ascetic impulse, as most of us today turn them, but rather to discover some outlet for it of which the fruits in the way of privation and hardship might be objectively useful. The older monastic asceticism occupied itself with pathetic futilities, or terminated in the mere egotism of the individual, increasing his own perfection. But is it not possible for us to discard most of these older forms of mortification, and yet find saner channels for the heroism which inspired them?
Does not, for example, the worship of material luxury and wealth, which constitutes so large a portion of the “spirit” of our age, make somewhat for effeminacy and unmanliness? Is not the exclusively sympathetic and facetious way in which most children are brought up today—so different from the education of a hundred years ago, especially in evangelical circles—in danger, in spite of its many advantages, of developing a certain trashiness of fibre? Are there not hereabouts some points of application for a renovated and revised ascetic discipline?