(One of my FAVORITE movies of all time! Kelly and I often quote it back & forth to each other, especially when Elliot is a wimpy, sunset loving, guitar playing, tuna-eating-dolphin-free marshmallow who lets bullies kick sand in his face, thinking, after reading Alison’s diary, and wishing from the devil, Elizabeth Hurley, to be a sensitive man. Of course, Satan being the father/mother of lies, so Elliot always gets Hell, instead, literally, never the heaven he thought he was bargaining for by offering his soul. How true. I made a custom ringtone from Alison’s final line in this scene. Ever since seeing the movie the first time, I said, out loud, if the devil REALLY looked like Elizabeth Hurley….we might have to talk….JUST KIDDING!!!! I think. 🙂 )
“One of the most influential and now forgotten historians of the 19th century was the Austrian Dominican Heinrich Denifle. Despite having many administrative responsibilities, Fr. Denifle found time to pour over thousands of medieval manuscripts, making significant contributions to the study of medieval mysticism, the rise of universities, the Hundred Years War, and the life of Martin Luther. During his lifetime, his work was lauded by Catholic, Protestant, and secular scholars throughout Europe.
In his later years, Fr. Denifle examined the general decline in observance among the clergy in the late Middle Ages, as well as the not infrequent counter-examples of heroically virtuous clerics. During the 14th and 15th centuries, Europe endured the threefold calamity of war, famine, and plague; Europe’s population would not fully recover until the industrial revolution. Death claimed the wicked and the pious alike, and the Church herself was rent with schism. Moreover, the prevailing intellectual trend of the age—Nominalism—posited an utterly arbitrary and terrifyingly vengeful God. These factors led many in the late Middle Ages—even priests and religious—to adopt either an extreme asceticism or a nihilistic hedonism. Fr. Denifle observed that the curious thing about many lax priests was that they continued to know right from wrong. Their error lay, rather, in thinking that they could not help but sin when confronted with temptation.
Sound familiar? Many of our contemporaries still recognize the wrongness of sins like overeating, adultery, slander, and embezzlement. Yet so often we exonerate ourselves by protesting our own lack of freedom: “I just couldn’t help myself.” Our society is quick to explain disordered actions by pointing to psychological or biological causes, whether traumatic experiences, psychological disorders, or simply being born a particular way. In attempting to alleviate moral guilt, this modern tendency strips the human agent of liberty, reducing him merely to reacting to stimuli rather than making free and creative choices. Yet the Scriptures are quite clear that men—in general—retain moral responsibility for their deeds. While psychological and physiological disorders may influence human behavior negatively, they are not the only cause of disordered actions.
As St. Thomas Aquinas explains, the possibility for sin rests primarily in the freedom of our created natures. As creatures, we are finite and, therefore, defectable, able to go astray by not loving what we ought as we ought. Moreover, due to the stain of original sin, fallen man is less inclined to good actions. There is ignorance in the intellect and malice in the will, by which we love lesser goods more than we ought. Even our sense appetite is disordered by concupiscence and weakness: we are too desirous of sensual goods, and we are unwilling to strive after difficult goods. Thus, our senses and emotions can often overmaster our impaired intellects and wills, leading us to act unreasonably.
Yet original sin did not corrupt human nature entirely, as though Adam and Eve were transformed into some other sort of creature. Man remains created in the image and likeness of God, a rational creature possessed of intellect, will, and free choice. No matter how disinclined towards virtue he may be in his sinfulness, he retains the seeds of virtue, for the inclinations towards truth and goodness—the goals of virtuous actions—are inscribed in the very nature of his intellect and will. Moreover, the baser powers remain fundamentally subordinated to the higher, yearning to be directed well by free choices. Sin does not destroy our liberty, it merely makes it more difficult to exercise it—to act as we know we ought (see Rom 7:19). Yet God’s grace is capable of penetrating the depths of our fallen nature, healing and elevating it interiorly. Therefore, let us neither despair of ever being able to resist temptation nor protest our inability to act according to right reason. Rather, let us remember that our nature has not been utterly denuded of its freedom, and let us beseech God’s aid in exercising our liberty well despite our woundedness, remembering his teaching, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor 12:9).”
Behold me, O my God, at Your feet! I do not deserve mercy, but O my Redeemer, the blood which You have shed for me encourages me and obliges me to hope for it. How often I have offended You, repented, and yet have I again fallen into the same sin. O my God, I wish to amend, and in order to be faithful to You, I will place all my confidence in You. I will, whenever I am tempted, instantly have recourse to You. Until now, I have trusted in my own promises and resolutions and have neglected to recommend myself to You in my temptations. This has been the cause of my repeated failures. From this day forward, be You, O Lord, my strength, and in this shall I be able to do all things, for “I can do all things in Him Who strengthens me. (Phil 4:13)” Amen.
Mary, Mother most pure, and Joseph, chaste guardian of the Virgin, to you I entrust the purity of my soul and body. I beg you to plead with God for me that I may never for the remainder of my life soil my soul by any sin of impurity. I earnestly wish to be pure in thought, word and deed in imitation of your own holy purity. Obtain for me a deep sense of modesty, which will be reflected in my external conduct. Protect my eyes, the windows of my soul, from anything that might dim the luster of a heart that must mirror only Christ-like purity. And when the “Bread of Angels” becomes my food in Holy Communion, seal my heart forever against the suggestions of sinful pleasures. Finally, may I be among the number of those of whom Jesus spoke, “Blessed are the pure of heart for they shall see God. (Mt 5:8)” Amen.
Love, and the peace that comes from His will,
Man’s sin-damaged nature has something to do with religious indifference.
One person who understood this profoundly was the physicist and mathematician Blaise Pascal, who has often been referred to as the father of probability theory. He could also be justly called the father of modern Christian apologetics.
Few Christian thinkers have thought more deeply and written more astutely about the problem of religious indifference than he. He begins his reflections in the Pensées by beginning with human nature and the fact of our wretchedness without God. We are, to put it bluntly, never satisfied—even to extent of being miserable.
We are broken; and that is why we are always chasing happiness.
And yet we never quite find it in this life, do we?
We can never rest with anything. Although we are never satisfied completely, the closer we become to God the more satisfied we become.
The only antidote to our misery, Pascal concludes, is religion; that is, a relationship—an intimate friendship—with God. We accomplish that most readily by seeking to know and love Jesus Christ since “there is salvation in no one else.”
Only by knowing Jesus can we make sense of life and death, God and humanity. The problem is however that our individualistic modern era wants to resist the antidote. “Men despise religion,” writes Pascal, “[T]hey hate it, and fear it is true.”
And it is because of this fear and loathing of religion that men turn to two distinct strategies of avoidance: diversion and indifference.
Our current concern is with indifference—the end result of diversion and a distinct problem in and of itself.
Whereas diversion involves an effort to distract oneself, indifference involves a lack of effort to sincerely seek a relationship with God.
Pascal is rattled by man’s indifference toward the search for God because, as he rightly sees, how we should best live hinges above all on whether or not eternal happiness is truly possible. “All our actions and thoughts,” he writes, “must follow such different paths, according to whether there is hope of eternal blessings or not….” And yet, man is indifferent. Sin has taken hold, and he could not care less to remedy the effects.
Sin is both the cause and the effect of religious indifference.”
“There is good reason to be astonished that men should sin so boldly in the sight of Heaven and earth and show so little fear of the most high God. Yet it is a much greater cause of astonishment that while we multiply our iniquities beyond the sands of the sea and have so great a need for God to be kind and indulgent, we are nevertheless so demanding ourselves. Such indignity and such injustice! We want God to suffer everything from us, and we are not able to suffer anything from anyone. We exaggerate beyond measure the faults committed against us; worms that we are, we take the slightest pressure exerted on us to be an enormous attack. Meanwhile, we count as nothing what we undertake proudly against the sovereign majesty of God and the rights of his empire! Blind and wretched mortals: will we always be so sensitive and delicate? Will we never open our eyes to the truth? Will we never understand that the one who does injury to us is always much more to be pitied than are we who receive the injury? . . . Since those who do evil to us are unhealthy in mind, why do we embitter them by our cruel vengeance? Why do we not rather seek to bring them back to reason by our patience and mildness? Yet we are far removed from these charitable dispositions. Far from making the effort at self-command that would enable us to endure an injury, we think that we are lowering ourselves if we do not take pride in being delicate in points of honor. We even think well of ourselves for our extreme sensitivity. And we carry our resentment beyond all measure . . . All of this must stop . . . We must take care of what we say and bridle our malicious anger and unruly tongues. For there is a God in Heaven who has told us that he will demand a reckoning of our ‘careless words’ (Matt. 12:36): what recompense shall he exact for those which are harmful and malicious? We ought, therefore, to revere his eyes and his presence. Let us ponder the fact that he will judge us as we have judged our neighbor.” — Bishop Jacques-Benigne Bossuet, Meditations for Lent, p. 49-51
1 “The word of the LORD came to me: 2 “Son of man, say to the ruler of Tyre, ‘This is what the Sovereign LORD says: “ ‘In the pride of your heart you say, “I am a god; I sit on the throne of a god in the heart of the seas.” But you are a mere mortal and not a god, though you think you are as wise as a god. 3 Are you wiser than Daniel ? Is no secret hidden from you? 4 By your wisdom and understanding you have gained wealth for yourself and amassed gold and silver in your treasuries. 5 By your great skill in trading you have increased your wealth, and because of your wealth your heart has grown proud. 6 “ ‘Therefore this is what the Sovereign LORD says: “ ‘Because you think you are wise, as wise as a god, 7 I am going to bring foreigners against you, the most ruthless of nations; they will draw their swords against your beauty and wisdom and pierce your shining splendor. 8 They will bring you down to the pit, and you will die a violent death in the heart of the seas. 9 Will you then say, “I am a god,” in the presence of those who kill you? You will be but a mortal, not a god, in the hands of those who slay you. 10 You will die the death of the uncircumcised at the hands of foreigners. I have spoken, declares the Sovereign LORD.’ ” 11 The word of the LORD came to me: 12 “Son of man, take up a lament concerning the king of Tyre and say to him: ‘This is what the Sovereign LORD says: “ ‘You were the seal of perfection, full of wisdom and perfect in beauty. 13 You were in Eden, the garden of God; every precious stone adorned you: carnelian, chrysolite and emerald, topaz, onyx and jasper, lapis lazuli, turquoise and beryl. Your settings and mountings were made of gold; on the day you were created they were prepared. 14 You were anointed as a guardian cherub, for so I ordained you. You were on the holy mount of God; you walked among the fiery stones. 15 You were blameless in your ways from the day you were created till wickedness was found in you. 16 Through your widespread trade you were filled with violence, and you sinned. So I drove you in disgrace from the mount of God, and I expelled you, guardian cherub, from among the fiery stones. 17 Your heart became proud on account of your beauty, and you corrupted your wisdom because of your splendor. So I threw you to the earth; I made a spectacle of you before kings. 18 By your many sins and dishonest trade you have desecrated your sanctuaries. So I made a fire come out from you, and it consumed you, and I reduced you to ashes on the ground in the sight of all who were watching. 19 All the nations who knew you are appalled at you; you have come to a horrible end and will be no more.’ ” -Ezekiel 28:1-19
“…St. Thomas wrote that we encounter pride not principally in what we think, but in what we desire (ST II-II 162, a.1 ad 2). Through pride, someone desires something disproportionate. What one thinks does matter, however, since by coveting what exceeds him the proud man severs the strings of his swelling appetites from reality. Frequently because of this severing, he distorts his perception of himself and what is good for him. Instead, conceding both his deficiencies and his dignity, he ought humbly to tether his appetites to reality. “For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him” (Luke 14:28-29).
Jesus identifies pride in the gospel of today’s Mass: “You search the Scriptures, because you think you have eternal life through them; even they testify on my behalf. But you do not want to come to me to have life” (Jn. 5:31-47). The person of Jesus is simultaneously the greatest concession to human deficiency and the greatest affirmation of human dignity. Man rightly desires eternal life and knowledge of God, but he cannot attain these unless God holds him by his right hand. Jesus comes on account of our sinfulness and is the only one who can raise us to life with God. Yet the Pharisees want this life without Jesus.
Similarly, we may try to seek our happiness without Christ, but this is more than tenuous: it is impossible. In an era where human ingenuity has furthered the aims of human health, technology, and scientific knowledge, we have increasingly yielded to the desire to do without God both in society and in our daily lives. Nevertheless, in our quest for self-reliance we are increasingly confounded by questions of an ultimate nature and of a purpose to life…our grandiose desires result in less-than-picturesque outcomes. We either fall far short of our intended goal, or we despair, winding up unhappy. To remedy this, we must modify our desires. Of course we should desire nothing less than eternal happiness. Nevertheless, we should desire this with the help of grace and in the life to come. Jesus promises this happiness, and because we cannot attain it on our own, he gives us the grace. If we seek this grace, we can be confident that he will give it.”
Love, pray for me to especially be given the grace to overcome this sin, this greatest of temptations mine. Lord, make me humble!!! (…with thanks to St Augustine, “But, not yet?” 🙂 )
Catholic theology, in contrast to Lutheran, holds that salvation by Jesus Christ involves a healing to whole, an intrinsic renewal towards completeness from the injury of Original Sin, our Fallen State.
Martin Luther (words in bold) was a preacher and a writer given over to strong hyperbole. No one, neither Catholic nor Protestant, debates this assertion, and so…
-by Dave Armstrong, raised as a Methodist in Detroit, Michigan, Armstrong converted to non-denominational, Arminian evangelicalism in 1977, with strong affinities to the Jesus Movement and Messianic Judaism, and then to Catholicism in 1990, largely as a result of reading Bl John Henry Cardinal Newman, CO,’s Essay on the Development of Christian Doctrine. He was received into the Catholic Church in February 1991 by Rev. John Hardon, SJ. Armstrong’s conversion story was one of eleven in Patrick Madrid’s Surprised by Truth.
“Conceived in sorrow and corruption, the child sins in his mother’s womb. As he grows older, the innate element of corruption develops. Man has said to sin: ‘Thou art my father’—and every act he performs is an offense against God; and to the worms: ‘You are my brothers’—and he crawls like them in mire and corruption. He is a bad tree and cannot produce good fruit; a dunghill, and can only exhale foul odors. He is so thoroughly corrupted that it is absolutely impossible for him to produce good actions. Sin is his nature; he cannot help committing it. Man may do his best to be good, still his every action is unavoidably bad; he commits a sin as often as he draws his breath.-Martin Luther, #8: “Werke (Wittenberg Edition), Vol. III, p. 518.” This refers to the edition of Luther’s works, published in Wittenberg: 12 volumes in German (1539-1559) and seven volumes in Latin (1545-1558).
-from Rev John Hardon, SJ, “St. Peter Canisius on Christmas Joy”, Homiletic and Pastoral Review, Vol. 48 – #3, December 1947, pp. 167-172)
The Catholic Church teaches man is made in God’s image, and though he is fallen, he is not worthless excrement. This was one of the novel, peculiar contributions of the so-called “Reformation,” to introduce this non-biblical motif into Christian theology (sadly one of several such unbiblical themes). Luther himself picked up on this passage in his Lectures on Galatians, from 1535:
“And with Paul let us confess that all our works and righteousness . . . are nothing but loss and refuse (Phil. 3:8). And let us tread underfoot and utterly abhor, as a polluted garment (Is. 64:6) and the deadly poison of the devil, all the power of free will, all the wisdom and righteousness of the world, all religious orders, all Masses, ceremonies, vows, fasts, hair shirts, and the like.”-Luther Werks, vol. 26, p. 41; translated by Jaroslav Pelikan
“It is not enough that this sin is forgiven through grace, for through our infirmity we fall right back into sin . . . the thing itself, which is truly sin and is remitted and forgiven by God, still remains in the flesh and is not completely dead . . . in the justified there are still remnants of sin, like lust and other vices. These the prophet sees in himself as dung or seed plots . . .
. . . God wants to wipe out the sins as far as the forgiveness of their guilt and their power are concerned, but not as far as the thing itself or the nature of the sin is concerned . . . Therefore, both statements are true: “No Christian has sin”; and “Every Christian has sin.”
. . . He is righteous and holy by an alien or foreign holiness – I call it this for the sake of instruction – that is, he is righteous by the mercy and grace of God.’-ibid, pp. 327-328
. . . it is great wisdom to know that we are nothing but sin . . . From such a root nothing good before God can come forth . . the whole nature corrupted by sin . . . -ibid,p. 307; Althaus – see source below – renders this as “there is simply nothing in us that is not sinful” – , p. 153
We say that the natural powers are corrupt in the extreme.-ibid,p. 308. . . it is a fictitious expression to speak of a “holy man,” just as it is a fictitious expression to speak of God’s falling into sin; for by the nature of things, this cannot be.
For this reason we must reject those very ancient and deep-rooted errors by which in monastic fashion we speak of Jerome or Paul as “holy.” In themselves they are sinners, and only God is holy, as the church sings. Those whom we call “holy” are made holy by an alien holiness, through Christ, by the holiness of free mercy. In this holiness the whole church of the faithful is the same, there is no difference . . . It does not matter that Peter and Paul did greater things than you or I . . . So you see nothing holy, nothing good in man, as the psalm says (Ps. 53:2,3), “God looks down from heaven upon the sons of men . . . There is none that does good, no, not one.” . . . Therefore let us keep quiet about holiness and holy people . . . everything that is ours is evil before God . . .-ibid, p. 325
. . . it is clear how we become righteous, namely, by the mere imputation of righteousness . . .-ibid, p. 326
. . . neither the tree nor the fruit of human nature is good, but that everything has been so deformed and destroyed by sin that there is nothing sound left in all of human nature. [expanding upon David’s statement of 51:4] “. . . I am completely evil. Before Thee this is my name, that I do evil, that I have sinned, that I am sinning, that I shall sin forever.”-ibid, p. 337
This glory of righteousness must be left to God alone.-ibid, p. 338
. . . that constant and innate sin in which we live and die.-ibid, p. 339
He [Paul} is talking [in 51:5] about the unformed seed itself and declaring that it is full of sin and a mass of perdition.-ibid, p. 348
(Luther thinks that procreation is intrinsically sinful (apparently because of universal lust): “. . . the sin there is in procreation . . . in this respect how is our nature better than that of the beasts? In this action there is no knowledge of God and no faith . . . God puts up with this sinful begetting for the sake of His creation . . . the procreation of children . . . cannot be without sin . . .” – p. 349 (This makes sense within his framework, since he thinks everything we do is tainted by sin.)
. . . we acknowledge that we are completely sinful, indeed that it was sin even when we were conceived and formed in our mother’s womb.-ibid, p. 352
Luther scholar Paul Althaus (The Theology of Martin Luther, translated by Robert C. Schultz, Philadelphia: Fortress Press, 1966), provides more examples of similar sentiments from Luther:
No one can be certain that he is not continually committing mortal sin, because of the most secret vice of pride.-ibid, p. 149
[Althaus writes: “The pope condemned this statement in his bull excommunicating Luther, and Luther states it even more sharply in his defense in 1521”]
I say now that no one should doubt that all our good works are mortal sins, if they are judged according to God’s judgment and severity and not accepted as good by grace alone.-ibid, p. 149; LW 32, 91
[Althaus: “This is due not to the character of good works as specific individual acts but to man’s pride which stains them all.”] A righteous man sins in all his good works. -ibid, p. 149; LW 32,83
A good work, even though well performed is a venial sin according to God’s merciful judgment, and a mortal sin according to God’s strict judgment.-ibid, p. 149; LW 32,86
Every good work is a sin unless it is forgiven by mercy.-ibid, p. 149; LW 32,209
. . . he never does good without its being corrupted . . . we always sin even when we do what is right; sometimes we sin more and sometimes we sin less, depending on how much our flesh assails us with its impure desires.-ibid, p. 152; LW 31,61
[Althaus writes on the same page: “This is true not only of man without Christ but also of the Christian man. For, although he has received the Spirit of God, he still remains ‘flesh’ which resists God’s will. For this reason he still sins even when he does what is right.”]
[possibly offensive language warning]
Moreover, Luther called himself “dung”:
Luther frequently called himself a piece of shit and in a part of his table talk of 1542-43 that fascinated Erickson, he said, “I am the ripe shit; so also is the world a wide asshole; then shall we soon part.”-in Richard Marius, Martin Luther: The Christian Between God and Death, Harvard University Press, 2000, p. 20; primary source, TR 5, no. 5537 — footnote on p. 491. Elsewhere I found further documentation: TR 5:222.14-15.19-20. LW 54:448. See Erickson’s alternate rendering, on p. 206 of his famous work, “Young Man Luther”.
Keeping all this in mind, as Luther’s conception of the total depravity of man and how he “frequently” described himself, let’s now look at how he comments upon Psalm 51:7, which refers to snow cleansing our sins:
How can we become “purer than snow” even though the remnants of sin always cling to us? I answer: I have always said that man is divided into spirit and flesh. Therefore, as far as the total man is concerned, there remains remnants of sin or, as Paul calls them (2 Cor. 7:1), “defilements of body and spirit.” . . . Still we have obtained Baptism, which is most pure; we have obtained the Word, which is most pure; and in the Word and Baptism we have by faith obtained the blood of Christ, which is surely most pure. According to this purity, which in spirit and faith we have from Christ and from the Sacraments that He instituted, the Christian is rightly said to be purer than snow . . . even though the defilements of spirit and flesh cling to him. These are concealed and covered by the cleanness and purity of Christ . . .
. . . if you look at a Christian without the righteousness and purity of Christ, as he is in himself, even though he be most holy, you will find not only no cleanness, but what I might call diabolical blackness. . . . Therefore if they ask: “Sin always clings to man; how, then, can he be washed so as to make him whiter than snow?” you reply: “We should look at a man, not as he is in himself, but as he is in Christ.-ibid, pp. 366-367
Thus we virtually have all the elements of the alleged “saying”: “snow-covered dunghill” in this one work alone: the commentary on Psalms 51. This is all the more so if we realize that Luther often equates “the flesh” with fallen man in and of himself (as Althaus elaborates at length, on pp. 153-155). On p. 327 Luther refers to “remnants of sin” in the flesh as “dung.” His treatment of man’s nature generally lends itself to the description of dung, as it is worthless, totally corrupt, and evil. Luther also pits man’s uncleanness and “diabolical blackness” over against the “cleanness” of baptism and justification; impurity to purity (with perhaps the Old Testament ritual cleanliness concerning dirt, dead bodies, menstruation, etc. in the back of his mind). This readily lends itself to the same interpretation. His comments on “snow” immediately above clearly fulfill the second component of the “saying”.
If we also add the direct reference to man as a “dunghill” (which I documented from Fr. John A. Hardon, S.J.), then we have the entire conception, directly expressed in one place or another, if not one concise instance of a saying which encapsulates the thought.
As a clarification, to be fair to Luther (who is often pilloried, slandered, and misrepresented by Catholics, especially non-scholars on the Internet), and to accurately present his entire teaching, it is to be emphasized that, despite all this bad theology above (according to Catholic orthodoxy), Luther does accept the notion of progressive sanctification. He is not an antinomian; he does not condone or sanction sin on the grounds that it is absolutely unavoidable, or rendered ineffectual due to justification, or some sort of bogus “eternal security” based on a one-time justification. He only denies that such works play any role in justification or salvation, or that they can remove all sin before death. He denies entire sanctification. But then so do Catholics, in most cases (which is precisely why we believe in purgatory). Hence Luther wrote, in the same commentary:
Let us take care to be washed daily, to become purer day by day, so that daily the new man may arise and the old man may be crushed, not only for his death but also for our sanctification.-ibid, p. 330
. . . as long as we live, we all ask to be washed thoroughly. These are the two parts of justification . . . the second part is the conferring of the Holy Spirit with His gifts, who enlightens us against the defilements of spirit and flesh (2 Cor. 7:1) . . . Thus the true knowledge of God grows daily, together with other gifts. like chastity, obedience, and patience. Thus our body and its lusts are broken so that we do not obey them. Those who do not have this gift or do not use it this way, but fall into the uncleanness of either the flesh or the spirit, so that they approve of all doctrines without discrimination – they are dominated by the flesh, and they do not know the bath of the Holy Spirit for which David is asking here.-ibid, p. 331
In true theology, therefore, this is the first concern, that a man become good through the regeneration of the Spirit . . . Then it comes to pass that, as from a good tree, good fruits are also born . . . his own works, which ought to follow in regeneration. . . . These are the main works which testify that a tree has been changed from a barren tree to a fruitful one . . .-ibid, p. 385
Interestingly enough, I even managed to come across a “snow over refuse” analogy by Luther which has more to do with his belief in sanctification, than his Lutheran imputed justification doctrine:
We see grain sowed in the ground. Reason now asks: What happens to the grain in winter that has been sowed in the ground? Is it not a dead, moldy, decayed thing, covered with frost and snow? But in its own time it grows from that dead, moldy, decayed grain into a beautiful green stalk, which flourishes like a forest and produces a full, fat ear on which there are 20, 30, 40 kernels, and thereby finds life where only death existed earlier. Thus God has done with heaven, earth, sun and moon, and does every year with the grain in the field. He calls to that which is nothing that it should become something and does this contrary to all reason. Can He not also do something which serves to glorify the children of God, even though it is contrary to all reason? -Sermon on Our Blessed Hope, St. Louis Edition of Luther’s writings, IX: 930-957
p.s. above is Dave’s official Amazon avatar. However, I also fancy the below, obviously by a not overly zealous Catholic admirer. Flattery will get you everywhere!!! 🙂 It’s flattery, right? :/
“Christian, remember your dignity, and the price which was paid to purchase your salvation!” -cf Pope St Leo the Great, Sermo 22 in nat. Dom., 3:PL 54,192C.
“Christian, recognize your dignity and, now that you share in God’s own nature, do not return to your former base condition by sinning. Remember Who is your head and of Whose body you are a member. Never forget that you have been rescued from the power of darkness and brought into the light of the Kingdom of God.” -CCC 1691, St. Leo the Great, Sermo 22 in nat. Dom., 3:PL 54,192C.
At its most basic level, custody of the eyes simply means controlling what you allow yourself to see. It means guarding your sense of sight carefully, realizing that what you view will leave an indelible mark on your soul.
Many of the saints, in their zeal for purity, would never look anyone in the face. “To avoid the sight of dangerous objects, the saints were accustomed to keep their eyes almost continually fixed on the earth, and to abstain even from looking at innocent objects,” says St. Alphonsus de Liguori.
Now, staring at the floor at all times is a bit extreme for most of us, but it does demonstrate the seriousness with which the saints viewed the importance of purity. They teach us that is simply impossible to allow hundreds of immodest images into our minds, however innocently, and remain pure.
Of course, to the modern mind, this guarding of the eyes is rather quaint and even ridiculous. How prudish, many would think, to think that we should exercise any control over what we see. And yet, if we care about our souls, we have no other option.
HOW TO PRACTICE IT
The best place to begin practicing custody of the eyes is in the things which we can control, such as movies, magazines, or television shows. If your favorite TV show has a sex scene every 5 minutes, you need to cut it out of your life. It’s not worth the temptation. In short, don’t consume things that are occasions of sin. Carelessly putting yourself in spiritual danger in this way is a grave sin itself, so take it seriously.
It’s actually rather easy to edit what you consume. But what about the things we can’t control, such as the immodestly dressed person walking past you? This takes far more prayer-fueled discipline and practice. That said, here are some suggestions.
First, if you’re struggling with the way someone else is dressed, immediately look elsewhere, perhaps their face. I don’t care how beautiful anyone is, it is essentially impossible to lust after someone’s face. The face is the icon of each person’s humanity, and it is far easier to respect a person’s dignity when you’re looking at their face and not her body.
Second, it may just be appropriate to stare at the floor sometimes, especially if there’s no other way to avoid temptation. This doesn’t have to be the norm, but if the situation warrants it, it is foolish not to do so. (Ed. better to appear foolish, or daft, in the eyes of man, than guilty before the eyes of Jesus at our particular judgment.)
Third, avoid places you know are especially problematic for you. For most, the beach can be a problem. Dozens of people in tiny bikinis is just too much. If that’s the case for you, avoid the beach.
Finally, fast and pray. This should go without saying, and yet I am always amazed that people think they can control themselves without God’s help. (Ed. Grace. It’s ALL ABOUT GRACE!!!! Jn 15:5) It simply isn’t possible. (Ed. PRAY!!!! And it will be given to you! I promise! Mt 7:7-8)We always need grace in the battle against concupiscence, and if we trust in ourselves and our own willpower, we will do nothing but fail. (Ed. We are powerless. He is ALL-POWERFUL!!!)
Yes, temptation is everywhere, but we are not helpless victims. (Ed. We have THE GREATEST ALLY in our battle with sin!!! We do!!! We do!!! Praise Him, Church!!! Praise Him!!!) We must take the need for purity seriously, and that means guarding carefully what we allow ourselves to see. Through prayer, fasting, and practice, we can learn to take control of our eyes and avoid temptation. This isn’t quaint and archaic—it’s basic to spiritual survival.
Let us call upon our most pure Lady and her chaste husband St. Joseph, begging their intercession for our purity.”
Male saints holding lilies symbolize their purity of life, St Joseph, Most Chaste Spouse, pray for us!!!!
“It is a common doctrine of the Saints that one of the principal means of leading a good and exemplary life is modesty and custody of the eyes. For, as there is nothing so adapted to preserve devotion in a soul, and to cause compunction and edification in others, as this modesty, so there is nothing which so much exposes a person to relaxation and scandals as its opposite.”—-St. Alphonsus Rodriguez
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, “You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine