John
Le Carré’s novel, The Secret Pilgrim, tells of a young man, a member of
the intelligence services, visiting the former East Germany to liaise
with a spy. Against all proper procedure, acting from anxiety to do
things right, he carries in his pocket some cards on which were written
details of the spy network. The visit goes well, and it is only on his
return that he notices that the cards are missing, that they must have
fallen out of his pocket.
Shortly afterwards, the spy network is
rolled up, resulting in torture and loss of life. This leads to the
young man having a mental crisis and confessing to his superior in the
intelligence services what he had done. The superior in question is the
narrator, and in the novel there are these words about the narrator’s
reaction to what he had just heard: “Then the appalling banality of what
the young man had told me got through to me: that you could lose a
[spy] network as easily as you could lose a bunch of keys.”
Although sin involves free choice and decision, and although world
history is peppered by sins that are big and systematic and massively
destructive, I wonder if there’s not an important part of the story of
sin that is not unlike careless, unthinking banality, almost like losing
a bunch of keys through lack of thought and care.
Sin renders us blind and insensitive;
sin stops us from being truly free. When sin gets into the system, when
our whole way of thinking is touched by it, we can find ourselves almost
sleepwalking into sin, shoring up the patterns of sin. We can find
ourselves almost sleepwalking into hurting others and hurting ourselves,
thoughtlessly, committing all those acts of petty cruelty and betrayal,
that despite their banality and carelessness leave a trail of hurt and
damage in their wake.
We may focus on the big sinners and the
big sins, of cruelty, tyranny and hate; but perhaps the seeds of such
horrors are to be found in the small acts that burrow into the system,
dulling our senses, getting us to almost sleepwalk into what can be so
destructive. It can happen all too easily. We are tempted by desire for
bodily satisfaction; we are tempted by desire for power, to be like God;
and we are tempted by our psychological complexity, playing mind games
and seeking quick and easily satisfaction. Satan in the desert tempts
Jesus in these very ways, and so discloses to us what temptation is
about.
Most of the temptations we face are
probably fairly minor. It is important not to exaggerate, and it is
important to recognise too that our desires seek things that are
genuinely good. We must try to avoid being overly scrupulous and
anxious, which can be harmful. But we must try to avoid being
complacent, which can also be harmful, for we might all too easily find
ourselves sleepwalking into sin, into doing all sorts of things that
hurt ourselves and others.
And yet despite the serious matter in
hand, Christ being tempted by satan is meant to give us hope and to show
us something about what it is to be truly happy. Jesus resists the
temptation to turn stones into bread; but this is the same Jesus who
eats and who drinks with his disciples. Perhaps one lesson to draw from
this is that it is only the one who can eat his food with self-control
and without greed who can enjoy it fully. Greedy people are too busy
thinking about what they do not have to enjoy what they already possess.
Sin is a complex business that stops us
from living as we ought, and so Lent is a wonderful opportunity to ask
ourselves hard but realistic questions about true human happiness,
questions that involve reflecting on the role of sin our lives. To take
up this opportunity is to ask if we have been sleepwalking through life,
sleepwalking into patterns of sin and destruction, perhaps not so much
out of active malice or greed, but almost carelessly, unthinkingly,
almost like losing a bunch of keys through lack of thought and care.
Lent is therefore an invitation to open
our eyes so that we can by the grace of God say yes to life and to love,
the precious gifts God offers us but satan never even mentions.(John O'Connor O.P.torch.op.org:here)
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