CATHOLICS, CHASTITY, AND IMPURE THOUGHTS.Catholics, Purity, and Impurity.
It is a mortal sin to voluntarily take pleasure in impure thoughts.
An impure thought can be very brief, and yet still be a mortal sin.
Do not risk eternal Hellfire because of a brief thought.
Catholic men who are trying not to think impure thoughts need very good, strong, Catholic guidance.
These are notes made after reading various sources:
WHAT TO DO IN TIMES OF TEMPTATION TO CONSENT TO IMPURE THOUGHTS.Fervently implore the help of Our Lady and the Saints.
Keep your resolve not to sin. Keep it bravely.
Do not consent to the impure thoughts.
When you get impure thoughts, you must pray IMMEDIATELY.
Pray especially to Our Lady.
Start to pray earnestly RIGHT AT THE BEGINNING of the impure thoughts.
Pray with your whole heart.
Make the Sign of The Cross frequently.
Do something to distract yourself.
St. Dominic Savio used to say: “Death but not sin.” In other words, death before any sin.
Above all, heed the Holy Catholic Church. Listen to what the old Catholic writers advise.
PRAY OUT LOUD WHEN YOU ARE TEMPTED. IT CAN BE VERY EFFECTIVE.
In time of temptation: IMMEDIATELY GO AND DO SOMETHING ELSE. IDLENESS IS A DANGER.
Flight is more effective than direct opposition to impure thoughts:
Pope Pius XII: “Flight must be understood in this sense, that not only do we diligently avoid occasions of sin, but especially that in struggles of this kind we lift our minds and hearts to God, intent above all on Him….”
In other words, just trying not to think the impure thoughts is not the complete answer.
You should try to think about God, instead of thinking about the thoughts. That is more effective.
Avoid anything that causes you to sin.
Avoid any woman that causes you to have sinful thoughts.
Do not allow yourself to think unnecessarily about her.
Avoid even remote things connected to sin.
Avoid the little things connected even slightly with impure thoughts.
You should pray.
You should fast.
You should avoid the occasions of sin.
Carefully watch the movements of your senses and your passions.
You should pray without ceasing.
You should have constant vigilance.
You should practice custody of the eyes. Do not EVER look at temptation. Not in the street. Not on television. Not anywhere else.
Saint Francis of Assisi only vaguely knew what the women looked like who he used to give spiritual instruction to.
THAT IS BECAUSE SAINT FRANCIS OF ASSISI DID NOT LOOK DIRECTLY AT WOMEN.
St. Francis of Assisi, when he had to talk to women, would gaze past them.
That is a great help.
Never read bad books.
Read good Catholic books about purity. Read the lives of the Saints.
About Purity: you should imitate Our Lady, and try to be like Her. The Novus Ordo, and even Latin Masses that are said by invalidly ordained priests, involve idolatry. Idolatry leads to sins of lust.
Only attend the Traditional Latin Mass, celebrated by a VALIDLY ORDAINED PRIEST.
- Valuable Instruction From Pius XII -Excerpted from Pope Pius XII Encyclical Letter On Holy Virginity, March 25, A.D. 1954.
(Italics our own - paragraphs numbered according to encyclical.).
21. . . . It must be . . . admitted that as a consequence of the fall of Adam the lower faculties of human nature are no longer obedient to right reason, and may involve man in dishonorable actions.
36.
In order to acquire this perfect mastery of the spirit over the senses, it is not enough to refrain from acts directly contrary to chastity, but it is necessary also generously to renounce anything that may offend this virtue nearly or remotely; at such a price will the soul be able to reign fully over the body and lead its spiritual life in peace and liberty. Who then does not see, in the light of Catholic principles, that perfect chastity and virginity, far from harming the normal unfolding of man or woman, on the contrary endow them with the highest moral nobility.
...
51. Wherefore, if there are any “who do not feel they have the gift of chastity even though they have vowed it, let them not declare they cannot fulfill their obligations in this matter. “For,” says the Council of Trent, quoting St. Augustine, “’God does not command the impossible, but in commanding serves notice that one do what he can, and pray for what he cannot,’ and He helps us to accomplish it.” This truth, so full of encouragement, We recall to those also whose will has been weakened by upset nerves and whom some doctors, sometimes even Catholic doctors, are too quick to persuade that they should be freed from such an obligation, advancing the specious reason that they cannot preserve their chastity without suffering some harm to their mental balance. How much more useful and opportune it is to help the infirm of this type to strengthen their will, and to advise them that not even to them is chastity impossible, according to the word of the Apostle: “God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it.”
52. Here are the helps, commended to us by our Divine Redeemer, by which we may efficaciously protect our virtue: constant vigilance, whereby we diligently do all that we can; moreover, constant prayer to God, asking for what we cannot attain by ourselves, because of our weakness. “Watch and pray, that you enter not into temptation. The spirit indeed is willing, but the flesh is weak.” A vigilance which guards every moment of our lives and every type of circuмstance is absolutely necessary for us: “For the flesh lusteth against the spirit: and the spirit against the flesh.”
But if anyone grants however little to the enticements of the flesh, he will see himself quickly pulled toward those “works of the flesh, which the Apostle lists, the basest and ugliest vices of man.53. Hence we must watch particularly over the movements of our passions and of our senses, and so control them by voluntary discipline in our lives and by bodily mortification that we render them obedient to right reason and God’s law: “And they that are Christ’s have crucified their flesh, with the vices and concupiscences.” The Apostle of the Gentiles says this about himself: “But I chastise my body, and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.”
All holy men and women have most carefully guarded the movements of their senses and their passions, and at times have very harshly crushed them, in keeping with the teaching of the Divine Master: “But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart. And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that thy whole body be cast into hell.”
It is abundantly clear that with this warning Our Saviour demands of us above all that we never consent to any sin, even internally, and that we steadfastly remove far from us anything that can even slightly tarnish the beautiful virtue of purity. In this matter no diligence, no severity can be considered exaggerated. If ill health or other reasons do not allow one heavier corporal austerities, yet they never free one from vigilance and internal self-control.
54.
On this point it should be noted, as indeed the Fathers and Doctors of the Church teach, that we can more easily struggle against and repress the wiles of evil and the enticements of the passions if we do not struggle directly against them, but rather flee from them as best we may. For the preserving of chastity, according to the teaching of Jerome, flight is more effective than open warfare: “Therefore I flee, lest I be overcome.” Flight must be understood in this sense, that not only do we diligently avoid occasions of sin, but especially that in struggles of this kind we lift our minds and hearts to God, intent above all on Him to Whom we have vowed our virginity. “Look upon the beauty of your Lover,” St. Augustine tells us.55. Flight and alert vigilance, by which we carefully avoid the occasions of sin, have always been considered by holy men and women as the most effective method of combat in this matter; today however it does not seem that everybody holds the same opinion. Some indeed claim that all Christians, and the clergy in particular, should “take the risk” and put their chastity to the test in order to show whether or not they have the strength to resist; therefore, they say, let young clerics see everything so that they may accustom themselves to gaze at everything with equanimity, and thus render themselves immune to all temptations. For this reason they readily grant young clerics the liberty to turn their eyes in any direction without the slightest concern for modesty; they may attend motion pictures, ever those forbidden by ecclesiastical censorship; they may peruse even obscene periodicals; they may read novels which are listed in the Index of forbidden books or prohibited by the Natural Law. All this they allow because today the multitudes are fed by this kind of amusement and publication and because those who are minded to help them should understand their way of thinking and feeling. But it is easily seen that this method of educating and training the clergy to acquire the sanctity proper to their calling is wrong and harmful. For “he that loveth danger shall perish in it”; most appropriate in this connection is the admonition of Augustine: “Do not say that you have a chaste mind if your eyes are unchaste, because an unchaste eye betrays an unchaste heart.”
61.
Moreover there is another argument worthy of attentive consideration: to preserve chastity unstained neither vigilance nor modesty suffice. Those helps must also be used which entirely surpass the powers of nature, namely prayer to God, the Sacraments of Penance and Holy Eucharist, a fervent devotion to the most holy Mother of God.
62. Never should it be forgotten that perfect chastity is a great gift of God. For this reason Jerome wrote these succinct words, “It is given to those, who have asked for it, who have desired it, who have worked to receive it. For it will be given to everyone who asks, the seeker will find, to the importunate it will be opened.” Ambrose adds that the constant fidelity of virgins to their Divine Spouse depends upon prayer. With that fervent piety for which he was noted St. Alphonsus Liguori taught that there is no help more necessary and certain for conquering temptations against the beautiful virtue of chastity than instant recourse to God in prayer.63. To prayer must be added frequent and fervent use of the Sacrament of Penance which, as a spiritual medicine, purifies and heals us; likewise it is necessary to receive the Eucharist, which, as Our predecessor of happy memory Leo XIII asserted, is the best remedy against lust. The more pure and chaste is a soul the more it hungers for this bread, from which it derives strength to resist all temptations to sins of impurity, and by which it is more intimately united with the Divine Spouse; “He who eats my flesh and drinks my blood, abides in Me and I in him.”
64.
The eminent way to protect and nourish an unsullied and perfect chastity, as proven by experience time and again throughout the course of centuries, is solid and fervent devotion to the Virgin Mother of God. In a certain way all other helps are contained in this devotion; there is no doubt that whoever is sincerely and earnestly animated by this devotion is salutarily inspired to constant vigilance, to continual prayer, to receive the Sacraments of Penance and the Holy Eucharist.65.
That virginity owes its origin to Mary is the testimony of Athanasius, and Augustine clearly teaches that “The dignity of virginity began with the Mother of the Lord.” Pursuing the ideas of Athanasius, Ambrose holds up the life of the Virgin Mary as the model of virgins. “Imitate her, my daughters...! Let Mary’s life be for you like the portrayal of virginity, for from her, as though from a mirror, is reflected the beauty of chastity and the ideal of virtue. See in her the pattern of your life, for in her, as though in a model, manifest teachings of goodness show what you should correct, what you should copy and what preserve . . . She is the image of virginity.66.
But it is not enough, beloved sons and daughters, to meditate on the virtues of the Blessed Virgin Mary: with absolute confidence fly to her and obey the counsel of St. Bernard, “Let us seek grace and seek it through Mary.” … From a Blue Army of Our Lady publication. IMPRIMATUR: Most Rev. Geo. W. Ahr., S.T.D. Bishop of Trenton
Taken from: CATHOLIC APOLOGETICS INFORMATION
http://www.catholicapologetics.info/morality/modesty/purity.htmUnchaste Thoughts and Desires.(A Writing by Fr. Johann Evangelist Zollner, A.D. 1883.)
"Why do you think evil in your hearts?"--(The Gospel of St.Matthew IX: 4.)
It is generally said that thoughts are free. This saying may be true before men, who cannot look into the heart, and, consequently, are not able to judge of what we think and wish, but not before God, "who searcheth all hearts and understandeth all the thoughts of minds."--Paralip. 28: 9. For this reason our Lord in the Gospel (of this day) rebukes the Scribes for thinking ill of him, saying: "Why do you think evil in your hearts?" We must give an account to God of evil thoughts and desires as well as of sinful words and works; for what we are not allowed to say and to do, we are not allowed to think of, wish, nor desire. For this reason all evil thoughts and desires are forbidden in the sixth and the ninth commandments. Numberless sins are committed by evil thoughts and desires, and on the day of General Judgment we will see how many souls are delivered to eternal perdition on account of such sins. Today I shall speak of unchaste thoughts and desires, and show you:
I. How we can sin by unchaste thoughts and desires,
II. How we must conduct ourselves in such thoughts and desires.
Part I.
Note.--When we represent to ourselves in our mind something unchaste and think of it without having the desire of seeing, hearing, or doing it, we then have unchaste thoughts. We have unchaste desires when we not only represent to ourselves something unchaste, but also desire to see, hear, or do it. By unchaste thoughts we can sin mortally, or venially, or not at all.
1. We sin grievously,
(a.)
By unchaste thoughts, when we take voluntary pleasure in them. I say voluntary pleasure, for the pleasure in unchaste thoughts can also be involuntary where no sin is committed, proceeding only from nature corrupted by original sin. Suppose that unchaste thoughts and representations arise in your heart, in which at once you find pleasure or a sensual delight, but which you disapprove of and resist as soon as you perceive that they are sinful; in this case the pleasure in the unchaste thoughts is involuntary, because your will offers resistance, and consequently, you commit no sin.
But if once you know that what you think of is unchaste and sinful, and nevertheless entertain it with pleasure without fighting against it and trying to banish it from your mind, you commit a mortal sin, because the pleasure in the unchaste thought is entirely voluntary. It is not necessary that you take pleasure in the unchaste object for any length of time; for, to entertain this voluntary pleasure only for a moment, is a mortal sin. That impure thoughts, in which we take voluntary pleasure, are grievous sins, St. Augustine teaches in these words: "If the mind takes pleasure in unlawful thoughts, which it ought to banish at their first appearance, it evidently commits a sin, and this even when it does not propose to itself to execute what it thought." The great doctor of the Church here does not speak of venial, but of mortal sins, because immediately after, he remarks that man must expect eternal damnation on account of such sins, unless they are forgiven him by the mercy of the Redeemer. From this you may conclude what a countless number of mortal sins Christians commit, who daily voluntarily entertain a multitude of unchaste thoughts and desires and take pleasure in them. And how many Christians are there who think lightly of these sins in thoughts and who hardly ever accuse themselves of them in the confessional.(b.)
By unchaste desires, when they are voluntary. But they are voluntary when we perceive that what they aim at is a grievous violation of chastity, and yet use no violence to suppress them, but entertain them with pleasure. It is not necessary to make a formal resolution to undertake something or to employ means for the gratification of the unchaste desires; the mere desire of something unchaste suffices for a mortal sin, if the desire is perfectly voluntary. As of impure thoughts, so of impure desires we must remark that they are a grievous sin when they are entertained perfectly voluntarily even for a moment; for if the will turns itself totally from God, though only for a moment, it is a separation from God, and, consequently, the mortal sin is consummated. That voluntary impure desires are mortal sins is evident from the words of Christ: "But I say unto you, that whosoever looketh on a woman to lust after her, hath already committed adultery with her in his heart.--Matt. 5: 28. Unchaste desires according to their nature are more grievous sins than unchaste thoughts; for it betrays a greater corruption of the heart to wish, to desire or to have the will to do wrong, than only to take pleasure in it. You are therefore obliged to declare in the confessional whether you have had unchaste thoughts or desires; and if the unchaste desires were directed to married people, near relatives, or persons consecrated to God, you must also add this, because such circuмstances not only render the sin more grievous, but also change its species.
2. We sin venially.
(a.) When we do not purposely provoke or deliberately entertain unchaste thoughts and desires, but are the causes of them through our own, although not grievous, fault. This generally happens when we carelessly allow ourselves looks, words and jests which are anything but decent, and of which we know only too well that they are very apt to produce unchaste thoughts and desires. If any one knows from experience that he habitually consents to such thoughts and desires, he is bound, under penalty of mortal sin, to avoid such occasions as much as possible. Examples: Looks at certain persons, intimate familiarity with them, participation in dances.
(b.) When, instead of resisting and suppressing the impure temptation at once, we yield a little to it from inconsiderate curiosity, without, however, taking pleasure in it. Thus Eve in the beginning, when she listened to the suggestions of Satan, but did not consent to them, did not sin grievously, but she cannot be pronounced free from a venial sin, because from curiosity she entered into conversation with the tempter, instead of rejecting him with contempt. In like manner you will commit no grievous sin by entertaining unchaste thoughts and desires a little while from curiosity, but you are not free from a venial sin, because we ought to reject the temptation with all earnestness the very moment we perceive its wickedness. We must not overlook here, that all voluntary pleasure in the unchaste thoughts must be excluded, because otherwise we would no longer commit a venial, but a mortal sin.
(c.) When we take some pleasure in impure thoughts and desires, but lack the proper deliberation or knowledge of the evil. It often happens that one is overwhelmed by an impure temptation, the wickedness of which he does not perceive at once, because his thoughts are not collected. He stops for a time in the contemplation of this sinful object, and also takes some pleasure in it, but he wants the necessary deliberation, and does not recognize at the time that what he thinks of and takes pleasure in, is something very sinful. In this case he commits only a venial sin, because he does not yet possess the necessary deliberation or knowledge of the evil. But if from the moment he preceives the sinfulness of the temptation he does not offer earnest resistance, but perseveres in it longer with pleasure, he commits a mortal sin, because the pleasure is entirely voluntary.
(d.) Finally, when we indeed detest and resist unchaste thoughts and desires, the sinfulness of which we sufficiently know, but not with such determination as we ought. In this case the will of man is not without all fault, because it does not determinedly and strongly enough resist the temptation. Want of a sufficiently strong resistance against impure temptation is the reason why most of the venial sins against purity are committed.
3. We do not sin at all when we find displeasure in unchaste thoughts and desires and endeavor to banish them from our mind. As long as we do not wish to sin we do not sin. Though the temptations against chastity may be very violent, though they may frequently return and last long, they are not sinful providing we do not carelessly cause them and consent to them. St. Francis of Sales says: Though a temptation may last during our whole life, it will not make us displeasing to God, providing we take no pleasure in it and do not consent to it. The temptation in which we are in a passive, rather than an active state, and in which, therefore, we take no pleasure, can in no way be imputed to us as a sin. Yes, Christians who strongly resist and banish temptations, not only commit no sin, but acquire great merits for themselves, which the Lord will richly reward in the other world.
Part II.
1. What ought to be our conduct in unchaste thoughts and desires? If we are assailed by impure thoughts and desires, we ought:
(a.) To offer earnest resistance in the very beginning. The resistance must be made in the beginning, that we may not sin, for he who does not fight against and banish the impure thoughts and desires in the very moment in which he perceives them to be sinful, commits at least a venial sin, as already remarked. They must be resisted in the beginning, that we may more easily overcome them. It is with impure temptations as with a spark which falls upon an unflammable object. You can easily extinguish it and prevent a conflagration, but if you neglect it for a little while, the spark will kindle a great fire which cannot be checked and controlled at all, or only with the greatest difficulty. Hence St. Augustine says: ''If a bad thought arises in you, and you banish it at once, your heart will not be defiled by it, or at least will again obtain its purity, but if you leave it in your heart for any length of time, you can banish it only with difficulty and great labor." Hence an ancient poet says: "Resist the beginning; too late is medicine administered when by long delay the evil has grown strong."
(b.)
The resistance must be earnest. St. Ignatius very appropriately compares an impure temptation to a woman who, when she quarrels with her husband, takes to flight when she finds earnest resistance, but clamors and rages the worse the more the man shows himself timid and resists only weakly. If we show ourselves weak against our tempter, he becomes bolder and more impetuous; he will perhaps succeed in overcoming our weak resistance and win a complete victory. But if we offer an earnest and determined resistance in the beginning, he generally loses courage for the continuation of the contest, for he sees that he gains nothing by his assaults. The thought that the salvation of our soul is endangered ought to animate us to earnest resistance. What a calamity it would be to consent to the temptation and sin grievously! This resistance, however, must not be impetuous, but considerate and calm; we must avert our thoughts from the impure object and direct them to eternal truths, such as the four last things to be remembered, and to Jesus Christ, our crucified Redeemer.
2. To call upon God for help. Solomon did this, saying: "As I knew that I could not otherwise be continent, except God gave it, and this also was a point of wisdom, to know whose gift it was, I went to the Lord and besought him with my whole heart."--Wisd. 8: 21. St. Francis of Sales says: "As soon as you perceive a temptation, do as little children who, when they see a bear or a wolf, run to their father or mother, or at least cry for help; in like manner have recourse to God and ask His help and mercy." Our Saviour himself furnishes you with this means when He says: "Pray, that you enter not into temptation." Frequently make the sign of the Cross, for, as St. Augustine says, "through the power of the Cross all the assaults of the devil are frustrated."
3. Not to be discouraged when the temptation lasts a long time, but persevere in the use of the means, until you obtain the victory. Christians who have long and permanent temptations to endure must, first of all, consider what is the cause of these temptations, and regulate their conduct accordingly.
(a) He who in time past has often sinned against purity, usually afterwards endures many unchaste temptations. Thus we read of the holy penitent, Margaret of Cortona, that she was very much tormented by great temptations exactly as many years as she had lived a sinful life. Christians with whom impure temptations have this origin, must humble themselves before God and mortify themselves a great deal, in order to prevent a relapse.
(b)
Impure temptations have their origin often in this, that people are not watchful enough, allow too much liberty to their senses, and do not with proper care avoid occasions. Many do not guard their eyes, those inlets of criminal passion, are too free in their intercourse with persons of the opposite sex, or nourish and foster a too sensible inclination for a certain person. Such persons are in imminent danger of losing their souls; they must stop the sources of their temptations, otherwise they can never get rid of the temptations themselves.(c) Many are greatly tormented by unchaste thoughts and desires without giving occasion to them, for they lead a retired, mortified life, and diligently fulfil their religious duties. Such Christians must not be disquieted, for these temptations are no loss to them, but rather gain. God permits them to be tempted in order to keep them in humility, to preserve them from tepidity and levity and to afford them an opportunity for practising various virtues and increasing their merits. They must, however, redouble their watchfulness and fervor in prayer and often excite themselves to the love of God in order to keep all danger of consenting to the temptations away. The advice may also be given to them to disclose their temptations in the confessional, for "a revealed temptation is already half conquered."--St. Philip Neri.
PERORATION:
This is what you must do when you are assailed by unchaste thoughts and desires: You must offer an earnest resistance in the very beginning, and call upon God for grace and help. If the temptation lasts, you must not be discouraged, but persevere in the use of the appropriate means, and as much as possible avoid everything that might afford an occasion for impure temptations. If you are not wanting in what is required for the overcoming of every temptation on your side, you may rest assured that God will do His share, for, as the Apostle says, "God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with temptation issue, that you may be able to bear it."--I. Cor. 10: 13. Amen. Prayer To Obtain Grace To Conquer Our Passions.St. Johns Manual, A.D. 1856
Holy God, Father of mercies, who hast created me only to serve thee in the liberty of thy children, permit not that I should longer be subject to the degrading slavery of my passions, and assist me in the struggles, without which I can never hope to escape from their oppressive bondage. O Lord, thou knowest my weakness, and the strength of the enemies who have dominion over me; thou art the continual witness of my faults and miseries; I am puffed up with pride; my feelings are embittered by resentment and ill-humor; I am indolent in the discharge of duty, and the few good works I perform are corrupt by self-love, which insinuates itself into my best actions. O my God, how wretched a slavery for a soul, which, notwithstanding these and innumerable other miseries, desires to belong unreservedly to Thee alone! My resolution is taken; whatever it may cost me, I am determined to listen no more to the dangerous suggestions of my evil inclinations, but to avoid sin and conquer the passions which unhappily lead to it. In thy name, O Almighty God, I will take up arms against the enemies, which so many others have happily combated with the assistance of Thy grace. In Thy name, also, I hope to gain the victory, through the merits of our Lord and Savior Jesus Christ, who with Thee and the Holy Ghost, livest and reignest one God, world without end. Amen.
Prayer Against LustO Lord Jesus Christ, Guardian of chaste souls, and lover of purity, Who wast pleased to take our nature and to be born of an immaculate Virgin: mercifully look upon my infirmity. Create in me a clean heart, O God: and renew a right spirit within me; help me to drive away all evil thoughts, to conquer every sinful desire, and so pierce my flesh with the fear of Thee that, this worst enemy being overcome, I may serve Thee with a chaste body and please Thee with a pure heart. Amen.
Prayer at the Approach of TemptationMy God! let me rather die than offend Thee. My Divine Saviour! assist me by Thy powerful grace: mercifully preserve me from yielding to this temptation, and give me a great horror for sin. Lord! save me, or I shall perish.
Prayer When You Have Committed SinAlas! my God, another fault! Art thou not ready to withdraw thy graces from me? But, my infinitely good God! I repent; and I offer Thee in expiation of this fault, all that my Divine Saviour has done to expiate it;--I offer Thee the sorrow of His Sacred Heart. My God! be propitious to me for His sake, and because I am a sinner.
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Topic: CATHOLICS, CHASTITY, AND IMPURE THOUGHTS (Read 11583 times)