Transformation in Christ_ On the Christian Attitude - Dietrich Von Hildebrand [213]
They are, however, as far from the truth as are the illusionists—inasmuch as they are blind to a large section of reality, and the most important section at that—clinging invariably to their earthbound speculation in considering everything à la baisse, in the direction downward. They are always disposed to believe that that which ranks lower in reality is more sound and certain.
Exclusively “practical” men are sober in a negative sense
As has been hinted above, this negative type of sobriety also appears in an even more strictly implicit, an entirely unideological form. We observe it in these humdrum people devoid of all sublimity, all luster, all poetry. Their ethos is not informed by the breath of the realm of values; their mental complexion shows no trace of the luminous inspiration which emanates from that realm. Not that they deny the sphere of things spiritual and supernatural; they recognize it as a reality and their actions may be determined by motives pertaining to this realm.
But even in such cases, their ethos remains gray and dull. Even though deriving their motives from that superior sphere, they somehow treat it as if they were dealing with the sphere of utilitarian purposes. Their ethos will never transcend the range of a commendable righteousness and efficiency. They pragmatize everything they lay hands on: even their prayer assumes the character of a useful activity. The world of practical things—the sphere of everyday necessities—remains the causa exemplaris after which they fashion their vision of all things and their response to all objects.
This form of pseudo-sobriety, too, is something completely negative. It is, indeed, incompatible with sanctity. People who are sober in this sense, too, are impervious to the world of the supernatural. Even though formally aware of Christ and ready to serve Him, they are not inwardly penetrated by the light of His countenance and the breath of His spirit. This negative sobriety is as definitely antithetic to the Christian attitude of sancta sobrietas as is all illusionary exaltation.
Holy sobriety avoids illusions about human nature
The latter, again, occurs in several varieties. Its most obvious type is presented by those idealists who—wanting in that salutary mistrust of human nature which the Fall has made necessary—light-mindedly abandon themselves to the autonomous strain of their natural enthusiasms. Whether, in a sort of Rousseauian optimism, they make a principle of believing everything natural to be ipso facto good, or whether they merely follow the momentary inward aspect of their experiences with a blind and uncritical confidence—they inevitably fall a prey to illusions. Unmindful of the Psalmist’s warning, “Every man is a liar,” they glibly run into situations fraught with grave dangers.
Convinced of the purity of their own nature and the conquering power of their good intentions, they discount or underestimate the snares of the evil Enemy. They feel themselves pure, selfless, and charitable; and mistake this deceiving, subjective feeling for the objective reality of possessing these virtues. Briefly, such people refuse to take account of original sin. They turn a deaf ear to St. Peter’s admonition, which the Holy Church repeats daily in the Compline: “Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour” (1 Peter 5:8).
This illusionism constitutes a fatal obstacle to our transformation in Christ. One tainted with this disease necessarily lacks true self-knowledge and is unlikely to escape any of the traps set for him by the Enemy. Being more or less unaware of man’s need of redemption, this type of idealist cannot conceivably possess the true readiness to change. Though aspiring to perfection within the limits of his nature, he knows little of the necessity of dying to oneself and being reborn in Christ.
For all his well-intentioned efforts,