One of the most committed sins is to re-commit our past sins—at least that is what many of the spiritual masters say. What they mean by this is not that we habitually fall into the same types of sins, but that we habitually call to mind the details of our past sins. What makes this practice so spiritually carcinogenic is that by hitting the play button we are opening ourselves up to a great temptation to reignite the pleasure of the sin. In a very real sense we can “re-commit” the sin by consenting to the pleasure it brought (and still brings) us. For this reason, they say we should never rehash the details of our sins, even if our goal is to stir up sorrow, once we have confessed them. Scripture tells us that God forgets our sins so that we do too.
We may not even be aware that we are doing this because of an ingrained habit of making “look but don’t touch” moral calculations. We reason that as long as we don’t actually “do it” then merely fantasizing about it is not a sin. But sin is an act of the will so that whether or not there is any external expression of the sin is really secondary. We can commit a sin merely by consenting to thinking about something sinful. This is precisely what Our Lord is getting at when He tells His followers that they can commit “adultery in the heart” (Mt 5:28).
Revisiting the Details
By rehashing the details of past sins, we always run the risk of taking pleasure in them, that is, in taking pleasure in something that is sinful. So rather than rehashing the details, we should only recall vagaries about them. The pleasure is in the details, the sorrow is in the offense. So when we dwell upon our sins, it should always be only to recalling the offense. St. Augustine up to the time of his conversion lived a famously reprobate life. But notice that we he speaks in the Confessions of his actual sins that he provides what seems to be a rather absurd example of stealing pears. What little detail there is, focuses not on the details, but on the offense itself. And for all the rest of his sins, he is silent on the details.
Augustine’s approach is also instructive in another key way. One of the evangelical devices that is often employed is the “witness talk.” Often, rather than modeling it on Augustine’s Confessions, they treat it like a Confession. The convert will go into great detail to show just how degenerate they had become, usually pointing to specific acts. The focus then is not on God’s mercy, but their sin. The speaker may no longer take pleasure in the details, but the details satisfy a certain curiosity of the listeners who have been conditioned by the world to take pleasure in the salacious details of other men’s sins. Instead of edifying the audience however they end up scandalizing them. Better to take Augustine’s approach and focus only vaguely on the sin.
This is especially relevant in the ecclesial climate, rocked by scandal, that we find ourselves in. There are many bloggers/podcasters who devote entire episodes that detail the particular sins of particular men involved in the scandal. By so doing they are simply expanding the reach of the active scandal of the men who have done these horrible things. Not only are they feeding their curiosity but by providing all the gory details they may be leading others away from the Church. Again, it is not that we should be silent in the face of great evil perpetrated by clergy, but there is no need to include specific details. You can get your point across by simply saying a priest engaged in homosexual behavior without telling all the gory details surrounding the acts themselves. This is sensationalism and only further glamorizes the evil. We should avoid listening to these tabloid approaches to the scandal.
Opening Up to Grace
Jesus’ admonition to avoid “adultery in the heart” was not only an appeal to try harder, but a call to embrace the freedom He paid so dearly to secure for us. This should not be seen as an accusation but an invitation to remove the impediments to grace. Our memory and imagination are a battlefield in which we are engaged by the enemy of our soul. Because they are material faculties the demons may be granted access to them in order to tempt us. The demons can call upon our memory banks and stimulate certain images in an attempt to get us to go down a particular train of thought. This is an attempt to gain control of our will. Simply being aware of this can help us go a long way in the spiritual battle.
But we absolutely must learn to mortify our memory and imagination. This is why the saints all caution us against what would seem like otherwise harmless daydreaming. By giving attention to every image and memory that pops into our minds we become conditioned to being controlled by them. Same also with a constant barrage of images that comes through modern technology. We crave (even chemically as many studies are coming to show) the constant stimulation and lose all control of our imagination. In this state, the demons can run roughshod over us because we do not even see them coming. They are simply cooperating with the process and leading us away from the harmless to the harmful.
By training ourselves to ignore these random images and memories our bodies become habituated to only producing them when they are willed. This makes us less susceptible to the attack of the demonic because we know immediately when they are acting. The memory and imagination, the source of all of our distractions in prayer, now become prayer’s servants and grace becomes completely operative. We are free from the tyranny of the imagination and memory and free for Our Lord to fill us with His life. Our past sins no longer have any power over us.
