Virtue, Luck, Mental Health, and Pedophilia

Marble, Feet, Legs, Hands, Limbs, Art, Sculpture, Stone

In All the King’s Men, there is a tender scene where teenage Jack Burden and Anne Stanton find themselves alone in the house after a rainstorm and almost, but not quite, make love for the first time.  For some reason he can’t explain, Jack can’t go through with it, because it doesn’t seem right somehow.  Then his mother comes home unexpectedly, and he doesn’t get a chance to change his mind.  In retrospect, though, Jack decides that it was his great virtue that prevented them from sleeping together:

I suddenly had the feeling of great wisdom: I had acted rightly and wisely….And so my luck became my wisdom…and then later my wisdom became my nobility, for in the end, a long time after, I got the notion that I had acted out of nobility….and frequently, late at night or after a few drinks, thought better of myself for remembering my behavior on that occasion.  (p. 447)

This really hit home for me; how many actions or decisions do I pride myself on, thinking they were a result of virtue, when actually they were just a result of luck, or my natural inclination, or my particular psychology?

It is only at the end of the book, when Jack has come to forgive his father for betraying the trust everyone had in his spotless virtue, that he realizes the corollary to this principle: not only can virtue really just be luck or disinclination, but vice can actually be the result of an excess or perversion of virtuous intentions.  “A man’s virtue may be but the defect of his desire, as his crime may be but a function of his virtue.” (p. 660)

I’ve always loved this quote, and recently I realized that it’s very similar to something C.S. Lewis says in the preface of Mere Christianity:

No man, I suppose, is tempted to every sin.  It so happens that the impulse which makes men gamble has been left out of my make-up; and, no doubt, I pay for this by lacking some good impulse of which it is the excess or perversion.

He goes on to point out that God judges us, not by our outward nature–our inclination either to “niceness” or “nastiness” of character–but by what we freely choose to do with the personality we’ve been given:

If you have sound nerves and intelligence and health and popularity and a good upbringing, you are quite likely to be satisfied with your character as it is….You are not one of those wretched creatures who are always being tripped up by sex, or dipsomania, or nervousness, or bad temper….You are quite likely to believe that all this niceness is your own doing….it is hard for those who are ‘rich’ in this sense to enter the Kingdom….But if you are a poor creature–poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels–saddled, by no choice of your own, with some loathsome sexual perversion–nagged day in and day out by an inferiority complex  that makes you snap at your best friends–do not despair.  [God] knows all about it.  You are one of the poor whom He blessed.  He knows what a wretched machine you are trying to drive.  Keep on.  Do what you can.” (Book 4, Ch. 10)

Let’s talk about “those wretched creatures” who have to deal with something much more seriously consuming than an inclination to anger or vanity: sexual disorders.  It’s really upsetting to see how many Christians don’t realize that same-sex attraction is an inclination, not a sin in itself; that God (and the Church) does not judge anyone for bad inclinations, but only for acting on those inclinations.  Same-sex attraction is like any other inclination or temptation; something you did not choose for yourself, but which you have the responsibility to conquer.  And here is something I’ve only realized recently: the same is true of pedophilia.  I recently came across a heartbreaking website called Virtuous Pedophiles, which functions as a support group for people with pedophiliac inclinations who find themselves alone in their struggle to stay chaste.  The intention of the website is not only to function as a support group, but to spread awareness of this horrible struggle; to teach non-pedophiles that pedophiliac urges themselves are not sins or crimes, because, like other temptations, they are beyond our control.  Understanding this is the key to helping pedophiles resist temptation and keep children safe; because only if we understand that there is such a thing as a “virtuous pedophile” will we be motivated to give him the help he needs.  As it stands now, most people would recoil if someone confessed pedophiliac urges to them, and many therapists would feel obligated to report them to the police as potential molesters.  How can pedophiles get the moral support and psychological help they need, if we act as if temptations and urges that appear unwanted in their minds are just as bad as actual molestation?

God help those of us who were blessed with healthy psyches, to not attribute our luck to virtue; and God help those who, as my husband pointed out, were saddled with bad self-esteem and attribute their bad luck to moral shortcomings.  Most of all, God help those of us with really “wretched machines” to work with, who need help and prayer more than anyone.

P.S. As I was writing this, I discovered a wonderful post about “Virtue Privilege,” where the author discusses the ways in which virtue without empathy can lead to a lack of mercy.  Here is my favorite part:

Only when we learn to differentiate between the accidents of our birth and upbringing and the truly universal will we find grounds for communion with one another. While I may not be tempted to the things that tempt you, I know what it is to be tempted. While my suffering has different causes and effects than yours, I do know what it is to suffer. Whatever our advantages, we know, or should know, all too well how easily we fall prey to our own pet vices. We need not be able to imagine how a woman could believe herself to be doing good while working in an abortion clinic—we need only be able to remember how often we ourselves have been tempted to ignore or deny a “lesser evil” out of disordered but sincere love for something or someone.

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First Aid for an Existential Crisis: Part 1

“Where do we come from? What are we? Where are we going?” by Paul Gauguin, 1897-98

One of Evelyn Waugh’s novels gives a moving description of a clergyman who’s lost his faith: he can’t figure out why there is something rather than nothing.  If he could only get a sure answer to that question, everything else would fall into place naturally: creation, the Fall, the redemption, the Church of England, and so on–but none of that matters if he can’t figure out why everything began in the first place.

There are times when I am overwhelmed enough by the suffering of the world that the usual apologetics don’t work for me.  Like the clergyman, what I need is a very basic reassurance that a good God exists.  Once that is resolved, everything else eventually follows.

When I was younger, the traditional proof from creation was enough: there must be an ultimate principle of Goodness from which our consciences, and all that is beautiful in the world, draw their goodness.  But, as C.S. Lewis points out in Mere Christianity,

If we used [the created world] as our only clue, then I think we should have to conclude that [God]was a great artist (for the universe is a very beautiful place), but also that He is quite merciless and no friend to man (for the universe is a very dangerous and terrifying place).                                   (Book I, Chapter 5, p.37)

If we rely solely on the goodness of the world for our proof of God, then atheists can counter with their proof from the evil of the world.  And besides, there is a certain point of darkness or depression in which the beauty of the world seems like more of a mockery or a great deceit than a reassurance.  I remember one time, during a study abroad semester in Rome, when I was literally surrounded with every kind of beauty–weather, nature, art, architecture–but I still had trouble thinking of a reason to take the next step up the stairs.  When your interior world is plunged into darkness, the outside world has nothing to say to you.

Here is my first aid prayer for this situation: “Lord, to whom shall we go?  You have the words of eternal life.” (John 6:68)  These are the words the apostles used to explain their faithfulness to Jesus, even when the “hard saying” of the Eucharist caused others to turn away.  My wise mother once pointed out that this is sometimes the only response we can manage when God’s will seems completely incomprehensible.  We can’t understand it, but what’s the alternative?  Would you rather believe in a world where every bit of goodness and beauty was actually meaningless?  I wouldn’t.

This doesn’t leave us with a lot of comfort; but it does provide the first step out of desperation.  The world and God’s plan for it may still seem bewildering, but now that we know there is “nowhere else to go,” we have the first principle we were looking for and we can start working on everything else.

In part 2, I want to talk about the next step: how Jesus’ love unto death is the key to interpreting all God’s promises of protection, happiness, and peace, even when everything in the world–or in your life–is consumed by suffering.