Category: SinIgnatian Examination of Conscience on Faith, Hope, and Love
As we read the Spiritual Exercises, we may be overwhelmed by the minute detail of St. Ignatius’ treatment of what he calls the particular examination of conscience. At the same time, he is careful to provide, “Some Notes on Scruples.” It is very important, therefore, that we form a clear and correct conscience. This means that we cultivate a sensitive judgment which is alert to the least offense against the Divine will and, at the same time, protect ourselves against the wiles of the evil spirit. “The enemy,” says St. Ignatius,” considers carefully whether one has a lax or a delicate conscience. If one has a delicate conscience, the evil one seeks to make it excessively sensitive in order to disturb and upset it more easily. Thus, if he sees that one will not consent to mortal sin or venial sin, or even to the appearance of deliberate sin, since he cannot cause him to fall in a matter that appears sinful, he strives to make the soul judge that there is a sin, for example in a word or passing thought, where there is no sin” (Spiritual Exercises, 349). It is valuable to reflect on this tactic of the evil spirit before we offer some practical norms for making our daily examination of conscience. Why? Because otherwise, we are liable to overlook the importance of a daily inventory of our moral conduct for fear of becoming scrupulous. There is such a thing as growing in prudent sensitivity of conscience, without becoming a victim of the “enemy” as St. Ignatius calls him. We may set this down as a general principle, for those who are sincerely striving to do the will of God: It is characteristic of God and His angels, when they act upon the soul, to give true happiness and spiritual joy and to banish all the sadness and disturbances which are caused by the enemy. It is characteristic of the evil one to fight against such happiness and consolation by proposing fallacious reasonings, subtleties, and continual deceptions (Rules for Discernment of Spirits, II, 1). What are we to conclude from this? That the more zealous we are in trying to please God, the more He will give us a deep interior peace of soul. We should suspect as a temptation from the evil one, when we find ourselves worried or anxious or disturbed, no matter how pious the source of the worry or anxiety may be. The key to applying this principle is that, before God, I honestly want to do His will even though through weakness, I may fail to live up to my resolutions. One basic virtue on which we should daily examine ourselves is peace of soul. We should ask ourselves, “Have I given in to worry or anxiety?” “Have I allowed myself to get discouraged?” A good practice is to pronounce the name, “Jesus,” when we find ourselves getting despondent, or say some short aspiration like, “My Jesus, I trust in you,” whenever we become dejected over something. PARTICULAR EXAMEN ON THE THEOLOGICAL VIRTUES Before applying the particular examen to my own spiritual life, it is well to first ask myself, “What are the virtues that I know from experience I most need to develop?” The reason why this question should first be answered is that no two of us are equally prone to commit the same kind of sins. Nor are we personally always tempted in the same direction. There is wisdom in first knowing enough about myself, to be able to get to the root of my own moral weakness. Otherwise, I may be ignoring what really needs attention in my spiritual life and concentrating on what is not so necessary for me at this time in my service of God. Moreover, it would be a mistake to suppose that by attending to my moral failings, I am being “negative” in my pursuit of holiness. On the contrary. In God’s providence, He allows us to fail in those areas in which He especially wants us to grow in virtue. We can fail in the practice of these virtues either by commission, omission, or by tepidity, in not acting as generously as we might in responding to the grace we have received from God. FAITH
HOPE
CHARITY
Can a root sin change?
A: The general opinion on this question is, as far as I can tell, that root sins don’t change. Remember, because of our fallen nature, we all carry within us tendencies towards vanity, pride, and sensuality. When we identify one of these tendencies as our “root” sin, that just means that it is the one that has more sway within us, it is the one we find harder to resist on a habitual basis. It’s kind of like being an extrovert or an introvert. Each of us naturally tends towards one of those: we are more of an extrovert than an introvert, for example, or vice versa. A mature personality will have developed enough self-governance so as not to be enslaved to one’s natural introversion or extroversion, but the basic make-up doesn’t actually change. Just so, the root sin is something that’s kind of built in to our unique, individual embodiment of our common fallen human nature. So why would it seem that your sensuality is being replaced by pride? It could be that your root sin is not very pronounced and that you have fairly even “doses” of both of these. I suspect, however, that something else is going on. More likely, you are beginning to get to know yourself more deeply. Having spent some time putting conscious effort into your spiritual growth, the Holy Spirit is now able to give you more light. And so, you are becoming more aware of the deeper causes of your most usual faults and sins. Maybe you had one or two glaring faults in the area of sensuality, and these blinded you to other aspects of your interior life. And now that you have been developing virtue, the glare of those faults is subsiding, enabling you to understand yourself more objectively and thoroughly. That’s just a guess, though, since I don’t have more detailed information to work with. But it is an educated guess. One of my priest friends and I were talking recently, and he told me that it took him over ten years of intense spiritual effort to discover his root sin. I would like to issue one warning before finishing this post. When we begin to work systematically on our spiritual growth, a new temptation can surface: We can become overly preoccupied with the means we use for spiritual growth (program of life, spiritual direction, meditation methods…), which can lead us to lose our focus on the goal, which is to know, love, and follow Jesus Christ a little bit better each day. So, for example, if you find yourself frustrated in your efforts to identify your root sin, or if you are discouraged by the possibility that you may have misidentified your root sin, it could be a sign of over-emphasis on the means. Christian spirituality is not reducible to techniques and formulas, because it is a real relationship, a friendship with Christ. Trust that God is leading you and making use of even your smallest and clumsiest efforts to draw you closer to himself. New discoveries along the way should never be a source of discouragement, but a source of delight. Remember, we do not make ourselves perfect and then start following Christ, rather, we start stumbling along at Christ’s side, and he leads us, little by little, with immense patience and wisdom, deeper and deeper into the endless perfection of his Sacred Heart. Yours in Christ, Fr John Bartunek, LC, ThD Root sin classifications… which one is right?
A: This question illustrates how rich our Catholic faith really is; it transcends our ability to comprehend it; there is always more for us to discover. This is why the concept of “root sins” can be approached, explained, and understood from different perspectives, just as a diamond shows forth its beauty through many different facets. The different facets don’t contradict each other, they actually enrich the diamond’s beauty. The apparent contradiction between a 7-way and a 3-way categorization of the root sins needs to be understood like that. Welcoming the Spiritual Wealth But before I explain how, I want to illustrate this point with a different topic. The Catechism circles back to key ideas frequently. For example, in #45, it teaches us the purpose of human existence: “Man is made to live in communion with God in whom he finds happiness.” That simple sentence is like a atomic bomb: small, yet immensely powerful. But later, in #1721, the Catechism gives an apparently different explanation of the purpose of human existence: “God put us in the world to know, to love, and to serve him, and so to come to paradise.” Is there really a contradiction here? In the words, yes; in the meaning of the words, no. The reality of our purpose as human beings is something so wonderful, deep, and multifaceted that it can be described in myriad ways, as can many other aspects of God’s revelation. Whenever we begin to use our intelligence to delve into the deeper meaning of our faith, we must keep this in mind. Otherwise, we may become unduly attached to certain formulations, thereby missing the point. Throughout the Church’s history, such undue attachments have yielded extremely bitter fruit – heresies, schisms, libels, executions, and riots, to name a few. Deriving Seven from Three Now, back to root sins. The section of the Catechism that deals with the seven capital sins that you mention in your question is discussing the concept of vice. Vices are the contrary of virtues. Where virtues are habitual behavior patterns in harmony with God’s will and purpose for our lives, vices are habitual behavior patterns contradicting that purpose. The Catechism explains that, “The repetition of sins… engenders vices, among which are the capital sins.” Categorizing vices according to the capital sins goes way back in our Catholic tradition, and even reflects philosophical ethics as taught by Plato and Aristotle. These vices are called “capital” because they give rise to so many other sins (“caput” in Latin means “head” or source). If I allow myself to be carried away by anger, for example, I may commit vengeance through murder. If I covet someone’s position at work, I may slander them so that their boss fires them. The murder or the slander are sinful result of other, capital, sins. When speaking of “root sins,” however, spiritual writers are looking at the deep-seated tendencies toward selfishness that we have inherited because of original sin. These are tendencies to seek our happiness outside of communion with God. They are not vices per se, because they didn’t come about as the result of repeated personal sins. Rather, they make up the raw material from which vices spring. We can correct vices by forming virtues, but we can never completely eradicate (“de-root”) our tendencies to selfishness. They always remain to be battled against. The capital vices, in fact, flow from those self-centered tendencies, those root sins. Gluttony (inordinate attachment to the pleasures of food and drink), slothfulness (inordinate attachment to comfort and ease), and lust (inordinate attachment to sexual pleasure) grow out of the root sin of sensuality. Each of them seeks happiness through material goods or experiences. Envy (willful resentment of another’s success or good fortune) and covetousness (willful desire to possess what rightfully belongs to others) can flow from vanity (seeking fulfillment from the approval and praise of other people), if the reason I resent others, for example, is because they get more attention than I do. But they can also flow from pride (seeking fulfillment in my own excellence and achievements), if my reason for desiring another person’s position, for example, is because I want to assert my superiority over that person. Just to make things more complicated, covetousness can also be a manifestation of sensuality: I can be greedy, for example, because I simply want to enjoy life instead of having to work hard all the time. This slippery nature of covetousness is one reason St Paul reminds us that “the love of money is the root of all evils” (1 Timothy 6:10). By now, if you aren’t thoroughly confused (and here we have just been scratching the theological surface: St Thomas Aquinas’s Summa Theologiae catalogues more than a hundred vices and virtues, and also, by the way, ends up tracing EVERY vice and sin back to pride), you will probably have perceived why many spiritual writers encourage us to focus on the three root sins. If we just focus on counteracting the vices themselves, we may simply be snapping off branches from the stubborn weed of selfishness, instead of whittling down its trunk. In the end, however, the main reason for trying to categorize the different types of sins (vices) and the disordered tendencies which gives rise to them (root sins) is to help us work intelligently in our efforts to follow Christ more closely. To that end, you should feel free to use whichever categorization helps you most. Yours in Christ, Father John Bartunek, LC What virtues can I practice to overcome the root sin of sensuality?
A: I am so glad you asked this question! For two reasons. First, you didn’t let yourself become discouraged by the long post about root sins. I hesitated to publish that post, because I know how difficult it can be for us to face head-on the reality of our sinful tendencies. The ideal place to reflect on one’s root sin is during a retreat, with a retreat master or spiritual director close at hand. They can help us stay calm amidst the surprise and discouragement that can result from seeing more clearly the sheer force of selfishness within us. They remind us that God is not surprised by our sinfulness, and discouragement never comes from the Holy Spirit. The second reason I am glad you asked this question is because it shows that you have understood the key dynamic at work in a program of spiritual work, a “reform of life” program, as it is sometimes called. The core of such a program is the patient, prayerful, and consistent effort to grow in virtues that correct our deepest sinful tendencies. Sins and vices always involve disordered behavior; virtue is the formation of habitually well-ordered behavior. The only way to go from disorder (for example, taking pleasure in deceiving people) to order (taking pleasure in being honest) is through growth in virtue. In this case, the vice is lying and the virtue is truthfulness, or sincerity. God’s grace helps us grow in virtue, just as nutrients help muscles grow. But since virtue and vice are always connected to our free will, we also have to do our part: exercising our free will in a well-ordered manner so as to strengthen well-ordered habits of behavior. Two Anti-Sensuality Virtues Enough theory. Two virtues will help you overcome sensuality: temperance and fortitude. Sensuality can show itself as a tendency to seek what is most pleasant or comfortable, even to the point of sacrificing what is truly good. Temperance is the virtue by which grow in our ability to govern desires for pleasure. But sensuality can also show itself as the avoidance of effort, strain, or pain when the pursuit of what is truly good requires those things. Fortitude is the virtue by which face up to exterior obstacles, difficulties, and suffering in order to attain what is truly good. Wisdom from the Past Two images from medieval art can help us understand those concepts. The image most often used for the virtue of temperance was a woman pouring liquid from a large container into a smaller container – measuring out the proper amount of the liquid. The pleasures available to us here on earth (food, drink, knowledge, sport, sexual intimacy, etc…) are not evil in themselves. They are part of God’s creation. But they become evil when we turn them into idols, when they enslave us. Temperance is the virtue, the habit of correct behavior, by which we use our willpower to enjoy these pleasures in a proper, reasonable measure. Temperance can be subdivided into specific virtues, depending on which pleasure is in question: abstinence vs gluttony (food); sobriety vs drunkenness (drink); chastity vs lust (sexual pleasure), etc. The image most often used for fortitude is that of a woman holding a shield and a sword. As we pursue our life-mission, we constantly run into difficulties and enemies. Fortitude is the virtue which enables us to battle against them and continue forward, instead of being stymied by them. Fortitude has two major manifestations: courage, when the initial choice for what is right and good demands some kind of self-sacrifice (for example, turning down a bribe even though it may mean losing one’s job); perseverance, when the challenge comes long after the initial choice has been made (for example, being faithful in a difficult marriage, or a difficult season of one’s marriage). Bite-Sized Doses Whichever manifestations of sensuality are most evident in your life, then, you will want to make a program of life that includes some specific ways for you to exercise these virtues. In both cases, the key concept is self-discipline. And growth in that virtue only happens little by little. Start small, forming little habits of self-mastery (going to bed at the same time every weeknight, for example, or taking faster showers on weekday mornings, or abstaining from the snooze button…). This will begin to strengthen your capacity to control those deep-rooted tendencies towards over-indulging in pleasure, comfort, or fear. Finally, don’t forget that the standard Christ has set for us in every virtue, temperance and fortitude included, is not a standard we can follow relying solely on our own strength. We need his grace. That’s why every program of life must also include a prayer program. We need to spend time each day meditating on the example of Christ – his temperance during the temptations in the desert, his courage to challenge the corrupt authorities in Jerusalem, his perseverance in mission even to the point of death on a cross… He is the model of every virtue, and when we meditate on his example, his grace flows into our hearts and helps us follow him, just as his grace healed the woman with a hemorrhage when she touched the tassel of his robe (see Matthew 9). Together with the sacraments, this kind of daily mental prayer is the most effective ingredient to insure progress in spiritual growth. Yours in Christ, Fr John Bartunek, LC How can I identify my root sin?
A: You are already on the right track. A program of life is worthless (well, almost worthless, at least) without having identified our root sin. Unless we understand the dynamism underlying our frequent faults and failings, we will never be able to work intelligently to overcome them. It’s like gardening. If you want to get rid of the weeds, you can just pull out the stems; you have to get at the roots. Otherwise, progress is short-lived and unsubstantial, and sooner or later discouragement and frustration set in. In trying to identify our root sin, the wisdom of the Church comes in handy. Spiritual writers through the ages have identified three possible candidates. Before I describe them, however, it behooves us to make one clarification. All of us, simply because of our fallen human nature, have sinful tendencies linked to all three of the candidates. Saying that we have a “root sin” simply means that for each of us, one of the three is dominant. It’s bigger than the others and exerts greater influence on our day-to-day behavior. That said, here are the three possible root sins: pride, vanity, and sensuality. Pride, in this sense, refers to a disordered attachment to our own excellence. The proud person tends to seek meaning and fulfillment in their own achievements and conquests. Vanity is a disordered attachment to the approval of other people. The vain person tends to seek meaning and fulfillment in being appreciated or liked by other people. Sensuality is a disordered attachment to comfort, ease, and pleasure. The sensual person tends to seek meaning and fulfillment in taking it easy and simply enjoying life. Notice that each of these root sins is a disordered attachment to something. The things in themselves – achievements, relationships, pleasures – are not evil. The problem comes when we seek meaning and fulfillment in those temporal, created realities. In fact, we are created and called to seek our meaning and fulfillment in God alone, in our ever-deepening relationship with him. Achievements, relationships, and pleasures are meant to be ordered around and towards that principle and foundation of our life. As the Catechism puts it in #27:
Again, it is important to realize that we each have tendencies that spring from pride, vanity, and sensuality. None of us is exempt from any of them, because we all have inherited a fallen human nature. But in each of us, one of the three is usually dominant. If we can identify which one, we can better aim our efforts to grow spiritually; we can strive to develop the virtues that counteract the cause, the root, of our falls and faults. We can identify this root sin, also called “dominant defect” by some spiritual writers, by looking at the common manifestations of each. The manifestations which are strongest in your life can clue you in to your root sin. Below you will find a list of these common manifestations. Read through them once quickly and make a note of the ones that characterize you most. You will find that sometimes you fall into all of them, but some of them will jump out at you as particularly common or strong in your life. Whichever of the three has more of those is, most likely, your root sin. As you go through this exercise, you may find it more difficult than you would like. That’s because self-knowledge is slippery. And that’s one of the most compelling reasons for finding a spiritual director to help us be objective in our spiritual work. I hope you keep looking, and pray that God will lead you to one. COMMON MANIFESTATIONS OF PRIDE:
COMMON MANIFESTATIONS OF VANITY:
COMMON MANIFESTATIONS OF SENSUALITY
Yours in Christ, Fr. John Bartunek, LC, STL |
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