In Defense of Flagellation

Flagellation: whipping one’s back as a form of mortification or self-discipline.  To modern ears this conjures up images of cruel and unusual punishments – of public flogging and associations with slavery.  It seems rash, excessive, and barbaric.  If we are sophisticated in our dislike of it, then it appears incompatible with the Gospel of love and freedom.  Yet, I will argue that this practice remains legitimate, and that many should practice it. 

            First, we should mention that flagellation was a common ascetical practice in the Church for a very long time.  Many saints practiced it.  And, it remains a common practice in monasteries throughout the world; it is not merely an archaic relic. 

            Second, when we are discussing flagellation, we must distinguish between pain and harm.  Most of our hostile reactions to flagellation are due to our association of it with harm – with damage and injury done to the body.  There are genuine moral issues with injuring one’s body needlessly – mutilation is an intrinsic evil.  Yet, flagellation is not inherently injurious.  The point of it is to cause pain, to freely give to oneself pain in order to gain control of one’s passions and to suffer willingly with Christ.  Using a rope with knots to whip one’s back is not a dangerous activity.  Likely, the worst injury one could receive is small welts or maybe bruises, and there is no need to go that far to accomplish the purpose of flagellation. 

            When seen in this light, a safe way to give oneself pain in order to grow in virtue, flagellation is not very different from other practices commonly accepted today.  Cold showers and ice baths are not very different.  For most of us they are painful and done in order to quell our passions and suffer with our crucified Savior.  Fasting can be painful, but is a common practice in the Church – one which we are required to do at least twice a year. 

            Purposefully seeking pain as a means to some goal is thus not immoral.  Even in secular culture we see such things.  Martial arts practitioners will strike each other’s stomachs in order to get used to being hit – they gave each other pain to toughen up.  Nobody calls such training immoral.  In some games pain is an essential component.  A good example is paintball.  When people play paintball, they try to tag each other with projectiles which will leave welts and small bruises – roughly equivalent to flagellation – yet nobody calls such sport immoral for this reason.  If we can allow pain and bruises for sport and training in sport, certainly we can allow for pain and bruises for growth in virtue and union with Christ. 

            So, flagellation is not immoral.  It ought not be merely an ancient practice, something the extremists of the past did.  It is a helpful way for people to grow in virtue by conquering the desires of their flesh.  Given that sins of the flesh are extremely common, it seems that flagellation is needed.  Indeed, it can be an especially useful tool from the perspective of classical conditioning, as a form of negative reinforcement after sin in order to help dissuade one from doing that sin in the future.  Again, this may seem extreme, but scripture is clear that corporeal punishments are not inherently immoral, “He who spares the rod hates his son, but he who loves him is diligent to discipline him” (Proverbs 13:24). 

            We see these practices in the lives of certain saints.  St. Bonaventure records that when a great sensual temptation came upon St. Francis, Francis first “began to scourge himself severely with a cord,” and then cast himself naked into a snow pile (St. Bonaventure, Life of St. Francis, ch. 5.2).  Similarly, St. Gregory records that St. Benedict was also experiencing a great temptation of lust, and had even decided to give into the temptation, when he was suddenly aided by God’s grace and threw himself into a thorn bush (St. Gregory, Life of St. Benedict, ch, 2). 

            An important thing to note is that like all mortifications, we should not advertise flagellation.  Christ is clear about this, “And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have their reward.  But when you fast, anoint your head and wash your face, that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you” (Matthew 6:16-18).  The purpose of all mortification is spiritual and moral growth, if we do such practices so that we appear holy, we are merely prideful.  Thus, we should hide our flagellations to avoid the temptation of pride. 

            Flagellation is not extreme.  It is not cruel or inhumane.  It is not injurious.  It simply embraces minor pain as an authentic tool in the quest for holiness and virtue.  It should return as a common but hidden practice in the Church.