Conscience and Sin: Daily Meditations for Lent, Including Week-days and Sundays. S. (Sabine) Baring-Gould
he knew uninstructed what was God’s purpose and what was God’s Will, but it is not so with us, or is so only in a very rudimentary and inadequate manner. We have to be taught the Will of God, and to learn His Commandments.
Consequently, it is incumbent on us to strive in every way to remove this ignorance, by reading Scripture, by receiving instruction, and by seeking after light by prayer.
(b) Prejudice, the result of ignorance and pride, or simply of ignorance and a warped judgment, owing to false instruction. There can be little chance through ignorance of going wrong in the main, broad principles of duty to our neighbours, but imperfect teaching or erroneous teaching relative to our duties to God, may well be the cause of our failing to perform, or performing inadequately, or performing wrongly our duties due to Him. Hence we require a sure moral guide to expound to us the law of God, and this God has given us in His Church.
(c) Passion, or concupiscence, which induces the Conscience to permit whatever flatters or gratifies the body or the mind. S. Paul says that in his natural state, “That which I do I allow not; for what I would that do I not; but what I hate, that do I … to will is present with me; but how to perform that which is good I find not. For the good that I would I do not, but the evil that I would not, that I do.” He is here picturing himself in his old, carnal, unregenerate state, but under grace, it is other, there Divine help is given to enable the will to submit to the law of God and cast out the domination of the carnal appetites.
(d) Lax public opinion, which sets up a low moral standard, and brings Consciences to sleep, so long as they conform to public opinion, and make that the rule instead of the law of God. This is a great means of blunting and deadening Conscience, for it sets up man as a supreme authority in morals in the place of God, it makes the judgments of the world override the revealed Will of God.
First Monday in Lent.
CAUSES OF DIFFERENT KINDS OF CONSCIENCE.
(Continued.)
Conscience may command, forbid, advise, permit.
(a) Conscience, when certain as to the moral right of a course of action, utters its peremptory command that it shall be done. We often are satisfied with a negative obedience, and consider ourselves discharged from all obligation to render positive obedience. For the commandments are negative. “Thou shalt not” do this or that. So, if we abstain from murder, theft, adultery, &c., we are satisfied that we are fulfilling the law. But in the Gospel the negative law, or law of prohibition, is not only greatly expanded, but it is turned into a positive law. “Thou shalt love God with all thy heart,” &c., and “Thou shalt love thy neighbour as thyself.” It is a bit of self-delusion for anyone to suppose that he is fulfilling the law of his being if he merely abstains from those things prohibited. We have positive obligations laid on us, and these positive obligations the enlightened and healthy Conscience points out to us. Not only must we abstain from anger, but we must cultivate love. Not only must we avoid revenge, but we must do good to them that despitefully use us and persecute us. Not only must we avoid gluttony and drunkenness, but we must cultivate self-denial.
(b) Conscience forbids the commission of those things which are condemned by God’s law. As already said, God’s law has been expanded since the first imposition of it. “Ye have heard that it was said by them of old time, Thou shalt not kill; but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment. Ye have heard that it was said by them of old time, Thou shalt not commit adultery, but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. … Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths; but I say unto you, Swear not at all. … Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth, but I say unto you, That ye resist not evil. … Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy; but I say unto you, Love your enemies. … Be ye perfect even as your Father, which is in Heaven, is perfect.”
(c) Conscience advises when there is a choice between two ways, each good, but one more good than the other. In that case it points to the higher and nobler course of action, that which, perhaps, costs more to us, is more arduous, and most painful. It does not require us, under pain of condemnation, to take the higher course, it merely recommends it as the superior, and shows that there is no sin incurred by choosing that which is inferior. Thus our Lord gave certain counsels of Perfection, but every man was to do as he thought best, in following them or not. So also S. Paul concerning marriage, he says that the condition is holy and unblameable, nevertheless he would advise to remain even as himself.
(d) Conscience permits the choice of an inferior course when it has advised a higher, when it has weighed all the circumstances; when it judges that the will is not strong enough to carry out the performance of the higher course, or that the taking of the higher course would subject man to temptations, or involve him in difficulties beyond his capacity of resistance or escape.
First Tuesday in Lent.
ON THE DIFFERENT KINDS OF CONSCIENCE.
I.—The Direct Conscience.
1. The various causes enumerated have been the occasion of Consciences becoming very various in quality. Of these varieties there are the following:
(a) The Direct, or Sound Conscience. (b) The False Conscience. (c) The Scrupulous Conscience. (d) The Relaxed Conscience. (e) The Doubtful Conscience.
2. In the first place let us consider that vigorous and healthy Conscience which we call a Direct Conscience.
Now God intended all Consciences to be direct, and the object of all moral instruction is to bring crooked Consciences right, and to bring ignorant Consciences to a knowledge of what is right.
The direct, sound Conscience is that which we should aim all our lives to obtain. And as it is the interior manifestation of the Will of God, and an obligation is laid on us to obey it, we must observe what it commands, abstain from what it forbids, and respect what it counsels.
We must (a) use our utmost endeavour to learn our duties aright, both towards God, our neighbours, and ourselves. We owe to God the obligations of love, reverence, worship, and obedience. Our duties to our neighbours are tolerably plain—the State enforces most of them. We must respect the persons, the property, and the good name of our neighbours. Our duties to ourselves are to educate and develop all those faculties, physical, mental, and spiritual, God has put in us, to keep our bodies in temperance, soberness, and chastity; to cultivate our reason and our intelligence—the reason so as to be able to form just judgments, and the intelligence so as to be able and eager to acquire knowledge; to nourish and discipline our souls so that our spiritual faculties may be alive to divine things, able to pray, to meditate on God, and be conscious of His Everpresence.
(b) We must endeavour to bring under our self-love, which is disposed to confuse and lead astray the Conscience by advising such things as are convenient and flattering to self, and making them appear right, or, at all events, admissible.
(c) We must seek to be serious in determining our conduct, to avoid all waywardness and caprice, remembering that for whatever we do we shall have to give account.
3. We must now consider what are the means whereby