Michael Brooks
Self-flagellation, or the act of inflicting pain upon oneself, has been a common practice among Catholics and other Christians throughout history. It is often done as a form of penance and mortification of the flesh, with the goal of sharing in the sufferings of Jesus and bringing their focus to God. While it has been endorsed by some as a way of following Christ's teachings, others view it as a sin and a form of self-harm. The practice has evolved over time, with some modern Catholics engaging in less extreme forms such as fasting or cold showers to inflict pain upon themselves.
| Characteristics | Values |
|---|---|
| Reason | To remind oneself of their continued sin, depravity, and vileness in the eyes of God, and to share in the sufferings of Jesus. |
| Tools | Whips, razor blades, chains, knives, belts, etc. |
| Religious Texts | "I chastise my body" (1 Corinthians 9:27), "it shall be a holy convocation unto you; and ye shall afflict your souls" (Leviticus 23:27), "Do not cut your bodies for the dead, and do not mark your skin with tattoos. I am the LORD" (Leviticus 19:28) |
| History | Self-flagellation was practiced by some Christians in the Middle Ages and became popular in the 14th century. It was also practiced during the Black Death. |
| Branches | Some branches of Christianity (Roman Catholicism, Anglican Communion, etc.) and Islam. |
| Other Practices | Fasting, wearing hairshirts and chains, sleeping without a pillow or on the floor, remaining silent for certain hours during the day, etc. |
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What You'll Learn
Self-flagellation as a form of penance
Self-flagellation is a ritual practice of flogging oneself with whips or other instruments that inflict pain. It is a form of penance that has been observed by some Christians, including prominent figures such as Martin Luther and Sarah Osborn. The practice is rooted in the belief that sharing in the sufferings of Jesus Christ is a means of spiritual discipline and devotion, bringing the flagellant closer to God.
In the context of Christianity, self-flagellation is associated with the doctrine of mortification of the flesh, which involves denying oneself physical pleasures. This practice has been observed by members of the clergy, particularly in monasteries and convents. It has been used as a form of penance or punishment for disobedient clergy and laity. In the 13th century, a group of Roman Catholics known as the Flagellants took this practice to extremes, believing that self-flagellation could combat the plague by cleansing their sins.
Self-flagellation has also been viewed as a form of purification, allowing for repentance and the purging of worldly indulgences. It is seen as a way to control the body and focus solely on God, distracting oneself from worldly pleasures. Additionally, some Christians use self-flagellation to express gratitude to God for answered prayers or to drive away evil spirits.
The popularity of self-flagellation has declined over time, with some Christians opting for other forms of mortification, such as fasting or abstaining from pleasures. There is ongoing debate within Christianity about the spiritual benefits of self-flagellation, with some religious leaders and Christians condemning the practice.
In addition to Christianity, self-flagellation has been observed in other religious traditions, including Judaism and Islam. Some Jewish men practice symbolic self-flagellation on the day before Yom Kippur, despite Judaism generally prohibiting self-harm. In Shia Islam, devotees may hit their chests or use blades on chains (known as "zanjerzani") during parades to commemorate the martyrdom of Imam Hussein.
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Self-harm as a cry for help
Self-harm is a complex issue that can have many underlying causes and motivations. In the context of Catholicism, self-inflicted pain or self-harm has been practised as a form of religious devotion, penance, or mortification of the flesh. While some may view these rituals as a way to deepen their faith and share in the sufferings of Jesus Christ, it is important to distinguish this from self-harm as a cry for help.
In the case of Catholics who engage in self-harm as a cry for help, it is important to distinguish this from religious mortification practices. While mortification is intended as a spiritual discipline or act of devotion, self-harm as a cry for help is often a sign of emotional or mental distress that requires support and intervention. It is important for individuals struggling with self-harm to seek help from mental health professionals, who can assist in developing healthier coping strategies and addressing the underlying causes of their distress.
Additionally, it is crucial to recognise that self-harm can be dangerous and have severe physical and psychological consequences. While the intention behind religious mortification practices may be different, it is still important for individuals to prioritise their physical and mental wellbeing and to seek guidance from spiritual leaders or mental health professionals if they are considering engaging in any form of self-inflicted pain.
Furthermore, the interpretation and practice of mortification have evolved within Catholicism. While some saints and historical figures may have engaged in extreme forms of self-denial or self-inflicted pain, modern understandings of mental health and the potential risks associated with self-harm may lead to different approaches. As such, individuals struggling with self-harm should seek support and guidance from appropriate sources, rather than resorting to harmful behaviours.
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Stigmata as mortification
Stigmata refer to bodily wounds, scars, and pain that appear in locations corresponding to the crucifixion wounds of Jesus Christ. These include the hands, wrists, feet, near the heart, the head (from the crown of thorns), and the back (from carrying the cross and scourging). Stigmata are primarily a Roman Catholic phenomenon, with a high percentage of stigmatics being women.
The occurrence of stigmata is considered a miracle by believers, who note that physicians are unable to cure the wounds. Doubters, on the other hand, attribute the phenomenon to self-hypnosis and unconscious mortification of the skin. Christian theologian Ivan Illich suggests that stigmata result from an exceptional poignancy of religious faith and the desire to associate oneself with the suffering of Jesus Christ.
St. Francis of Assisi, who is widely considered the first recorded stigmatic, exemplifies the idea of being both spiritually and physically changed by following Christ. Bonaventure, a biographer, explains Francis' practice of asceticism as a way to conform himself to the crucified Christ by crucifying "the flesh with its passions and desires." Francis' poverty and self-inflicted suffering were seen as an imitation of Christ, leading to his description as "alter Christus" or "another Christ" within the Franciscan tradition.
The image of St. Francis with the stigmata spread throughout Europe during the later Middle Ages, communicating the message that imitating Christ was possible. This idea of "knowing as becoming" suggests that one can be spiritually and physically transformed by following Christ. The stigmata of St. Francis, therefore, serves as a powerful symbol of the ideal of imitating Christ's sacrifice and servanthood.
In conclusion, stigmata can be understood as a form of mortification, where the individual voluntarily offers up discomfort or pain to God. This includes not only physical pain through self-flagellation but also self-denial, fasting, and other forms of asceticism. By enduring suffering similar to that of Jesus Christ, stigmatics seek a deeper connection with Christ and a demonstration of their piety and devotion.
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Flagellantism as a 14th-century movement
Flagellantism was a 14th-century movement within Western Christianity that involved adherents beating themselves in public penance rituals. The practice was a form of mortification of the flesh, where flagellants would whip their skin with various instruments to repent of sins and share in the Passion of Jesus. The movement began as a Christian pilgrimage and was later condemned by the Catholic Church as heretical.
The first recorded incident of Flagellantism took place in Perugia, Central Italy, in 1259, following an outbreak of an epidemic and severe crop damage and famine throughout Europe. From Perugia, the movement spread across Northern Italy and into Austria, with other incidents recorded in 1296, 1333-34, and notably during the Black Death in 1349. Spontaneous Flagellant groups arose across Northern and Central Europe during this time, including in England, and the movement peaked during the Black Death.
Flagellantism was seen as a response to war, famine, plague, and fear engendered by millenarianism. The practice was quite common among the more fervently religious throughout antiquity, with supporters claiming that it allowed them to share in the sufferings of Jesus and bring their focus to God.
Initially, the Catholic Church tolerated the Flagellants, and individual monks, friars, and priests joined the early movements. However, by the 14th century, the Church became less tolerant, and the rapid spread of the movement alarmed Church leaders. In October 1349, Pope Clement VI officially condemned Flagellantism and instructed Church leaders to suppress the movement. This position was reinforced by Pope Gregory XI in 1372, who associated the Flagellants with other heretical groups and instructed inquisitors to eradicate them. Despite these efforts, Flagellantism and similar heresies recurred throughout the fourteenth and fifteenth centuries, with trials and condemnations of Flagellants recorded as late as 1481.
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The ritual of Matam
Matam is a ritual used to express grief through poetry and the thumping of the chest, usually performed by Shia Muslims during the holy month of Muharram. The ritual is also known as Latmiya in Arabic and Iranic countries, and as Sinadoydu in Azerbaijan. The primary purpose of the Matam ritual is to commemorate the Battle of Karbala, which took place in AD 680/AH 61, and resulted in the martyrdom of Husayn by the Ummayad forces of Ubayd Allah ibn Ziyad and Yazid ibn Mu'awiyah.
During the Mourning of Muharram and Ashura, Shia communities worldwide participate in parades to mourn the Battle of Karbala and the martyrdom of Imam Hussein. Devotees perform Matam by hitting their chests or using blades on chains called zanjerzani. In some cases, Shia communities may also use chains and sharp objects like knives to strike their backs. This ritual is carried out in countries such as India, Pakistan, Iraq, Afghanistan, Iran, Saudi Arabia, Lebanon, the United States, and Australia.
There are two primary forms of Matam: the first involves using only one's hands, known as sineh-zani or breast-beating; the second type is performed "with implements," as described by Hyderabadi Shiites. An extensive version of Latmiya, known as Shoor, includes jumping up and down and repeating words. While not forbidden, many Shia circles consider it unnecessary and undesirable. Latmiyas may also incorporate clapping to express joy, contrasting with chest-thumping, which signifies sadness.
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Frequently asked questions
Catholics inflict pain on themselves as a form of penance and to share in the sufferings of Jesus, bringing their focus to God. This practice is called self-flagellation and involves whipping oneself with whips or other instruments.
While self-flagellation was a common practice among Catholics during the Middle Ages and is still practiced today by some Catholics, it is not believed to be a common practice among the laity.
Some prominent Christians who have practiced self-flagellation include Martin Luther, the Protestant Reformer, and Congregationalist writer Sarah Osborn. In the 14th century, a movement called Flagellantism arose within Western Christianity, and adherents practiced public flagellation in response to war, famine, and plague.
