Transformation in Christ_ On the Christian Attitude - Dietrich Von Hildebrand [125]
After a time, it is true, when his contact with the person superior in dynamism has ceased, he will very probably dismiss that opinion again. But, for a while, another’s view of the subject in question has overlain, in his mind, his own; and the same thing will continue to happen, in regard to other alien opinions and under the impact of other vigorous personalities.
The mental dependence of persons thus generally subject to alien influences is more far-reaching even than the one inherent in human respect. For not merely does it stifle the outward manifestation—nay, not merely interfere with the inward unfolding—of one’s own genuine attitude in the presence of others; worse than that, a person of so malleable disposition goes to the length of subordinating his concrete decisions to the dictate of a stronger will confronting him and for no other reason than that it is a stronger will; or even, frequently, of adopting slavishly the opinions and attitudes of others with the force of a more aggressive temperament behind them.
In most cases, it is true, this mental dependence will not bear upon one’s ultimate principles or fundamental convictions and positions but rather, only, on one’s judgment of concrete situations or newly arising matters. That judgment will be inspired, illegitimately, by the suggestions of others taking the place of a consistent application of the principles one really holds.
Ways to combat pliability of views
This grave danger to one’s freedom must be combatted with the utmost energy. If we are aware of having such a pliable disposition, we must, in the first place, avoid contact—as far as possible—with persons who excel us in dynamism and who, at the same time, represent a false outlook. It would be unjust to despise such a withdrawal as cowardice; it is, in fact, the wholesome fruit of a humble self-knowledge—of a correct estimate of our forces.
Secondly, so far as we cannot evade contact with persons of this kind, we must expressly gird ourselves beforehand against their influence. In a healthy distrust of our weakness we must first collect ourselves in God, and, as it were, barricade ourselves inwardly against the influence which we know is going to impinge upon us.
Not for a moment should we allow ourselves, in the presence of such people, to relax mentally, nor to assume the attitude—though it is otherwise the right and indeed self-evident one—of being open and permeable to the radiation of a fellow soul. Here, we must sternly deny ourselves the natural enjoyment of concord and sympathy. We must learn how to distinguish the situations in which it is well for us to fling the gates of our souls wide open from those which require us to bolt them fast; so also do we breathe deeply in pure mountain air but hold our breath when traversing a locality where the air is foul. A true Christian who inclines towards this weakness must, before he enters into a situation that is dangerous in the sense here indicated, prepare for it adequately in obedience to the advice of his spiritual directors.
Pliability in conduct diminishes freedom
There is, also, another form of pliability affecting the soul less deeply but still a source of unfreedom: namely, false compliance. Some people, in whom good-naturedness degenerates to weakness, are unable to offer any resistance to the desires and requests of others. While they do not adopt slavishly the opinions or positions of other persons, in their outward conduct they allow themselves to be persuaded by the representations, entreaties, and objurgations of anybody who needs their cooperation for some purpose of his own.
To be sure, if their consent is solicited for things which they look upon as definitely wrong—things against which their