Sin and Boredom

Wednesday, October 14, AD 2015

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Vice is a monster of so frightful mien, As, to be hated, needs but to be seen; Yet seen too oft, familiar with her face, We first endure, then pity, then embrace.

Alexander Pope

Then get bored by.  That is what I take away from this interesting piece of news:

Opening a copy of Playboy magazine on an airplane or at a hair salon may no longer have people raising their eyebrows.

Playboy will no longer publish images of fully nude women in its magazine beginning this spring. The move comes as part of a redesign that will be unveiled next March, Playboy Enterprises, Inc., announced Tuesday. The magazine will still feature women in provocative poses, but they will no longer bare all when the March issue is released in February, according to a statement from Playboy.

The onslaught of Internet pornography has made the nude images in Playboy “passé,” Scott Flanders, the company’s chief executive, told the New York Times.

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7 Responses to Sin and Boredom

  • Donald,

    Reminds me a great deal of some thoughts by Reinhard Hutter in his excellent article here: http://www.firstthings.com/article/2012/04/pornography-and-acedia

    –Jonathan

  • I confess that when I was a submarine sailor long ago I maintained a deep and abiding interest in Playboy magazine. Of course I do not excuse my behavior as morally acceptable (on the contrary!), but nevertheless such “literature” was quite common to be found stowed in the bunks of sailors underneath the sea for months on end. I thought that Playboy’s chief competitors, Hustler and Penthouse at that time, to be several steps lower in overall quality than Playboy itself. In fact, the photography in those magazines never appealed to me in the way that the classical photography in Playboy excited me, and I rarely if ever wasted my money on them. Having seen pictures of Greek and Roman sculptures of women all through my youth, and having seen some actual sculptures at museums, I found the Playboy of the 1970s and 1980s to be similar in taste and not a substitute for gynecological photographs (though what may exist today I do not know but can imagine). Yet in the end the photographs in Playboy were a means towards self-gratification and an objectification of women as mere objects of sexual desire. Once the good Lord finally took the baseball bat of drug and alcohol withdrawals to my sick head and got me into a 12 step program, both my sponsor and my confessor (a Franciscan priest at a monestary in Graymoor, NY) would tell me that such self-gratification was simply another way to get high, and one cannot be high and sober at the same time.
    .
    As for Hugh Hefner, Bob Guccione of Penthouse was worse I suppose. But more than his magazine, it was Hefner’s stylized life of wealth and “carefreeness” (is that a word?) in a harem glorified in all the popular news media that truly objectified women. Perhaps he was no different in having his harem than either King David or King Solomon were in having their hundreds of concubines. But while as a submarine sailor I liked his magazine, him I never did like. He could never remain loyal to one woman, and that is the whole point of his publication: why have any one woman when for a small paltry sum you may have a thousand women and be your own King Solomon. The Book of Ecclesiastes tells us how well that works out.

  • “Reminds me a great deal of some thoughts by Reinhard Hutter in his excellent article here: http://www.firstthings.com/article/2012/04/pornography-and-acediahttp://www.firstthings.com/article/2012/04/pornography-and-acedia

    –Jonathan”

    “To comprehend the spiritual roots of this crisis, we need to recall an all-too-forgotten vice, acedia, usually called “sloth” but better rendered as “spiritual apathy.” It is the very forgoing of friendship with God—which is the fulfillment of the transcendent dignity and calling of the human person—and the embrace of the self-indulgent deception that there never was and never will be friendship with God, that there never was and never will be a transcendent calling and dignity of the human person. Nothing matters much, because the one thing that really matters, God’s love and friendship, does not exist and therefore cannot be attained.

    Acedia creates a void that we try to fill with transient rushes of pleasure—primarily venereal pleasure—to ward off the ennui of life bereft of its very center. But the simulacra that promise the rushes of pleasure we seek betray us. They cannot fill the void created by the loss of our transcendent calling to the love and friendship of God. Rather, they only increase the craving to fill the void we cannot fill, breeding compulsion and intensifying spiritual apathy, thereby encouraging acedia’s most dangerous shoot to spring forth: despair.

    Christian spiritual wisdom has always regarded acedia as a vice that, unchecked, will eventually prove deadly to the Christian life. For spiritual apathy first leads us to despair of God’s love and mercy and eventually issues in a sadness that will always cause problems. For, as St. Thomas Aquinas observes in On Evil, “No human being can long remain pleasureless and sad.” People engulfed by the sadness to which their indulgence in spiritual apathy led them tend to avoid such sadness first by shirking and then by resenting and scorning God’s love and mercy.”

    A good article Jonathan!

  • If only pornography was truly taking a hit. The poisonous weeds Hefner planted live on more virulent than ever.

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  • Kevin,
    .
    Hugh Hefner’s magazine is “innocuous” and “sedate” compared to what one may possibly obtained on the internet in graphic videos. Indeed, one time several years ago I was searching for the web site of NUPIC – the Nuclear Procurement Issues Committee – and I got an entirely unexpected nude picture / video of Pamela Anderson. Sadly, what is seen can never be unseen.
    .
    That said, the photography of Hefner’s magazine is extolled as art reminiscent of ancient Greek and Roman sculptures of nude women (and men). But by making nudity readily and widely accessible for private use, he has as you indicated planted a seed whose wild roots have descended throughout everywhere in modern society. The walls of the buildings in ancient Pompeii would be green with envy. There is no artistry imaginable in the perversions of today’s internet.

  • Paul, Exceedingly well stated. Also the sad reality that once seen, impossible to remain unseen. I was lucky to largely escape pornography as a teen but later travelling in Austria a magazine fell from where I retrieved a down blanket. The center page was one huge indescribably profane orgy scene that would compete with the dirtiest of filth, an yet, 30 years later I sadly can recall it with photographic memory. I don’t recall it often, but only when I try to describe how damaging porn can be.

"Taken" Some Life Lessons

Saturday, July 18, AD 2009

I saw the movie with Liam Neeson entitled “Taken”, the other night. It is the ultimate ‘Dads protecting daughters’ fantasy. It plays on a whole lot of primal emotions- particularly the temptation to give oneself over to extreme violence to protect the lives and sanctity of one’s children. Every father wants to imagine himself capable of defending his beloved children from any and all threats- and the father in “Taken” was that ultimate fatherly force. He represented more of a divine Angelic father who slays spiritually evil forces, than a realistic earthly dad- and as such I was able to excuse the incredible violence as something of a parable of ultimate accountability for those humans who perpetrate the evils of human trafficking and slavery.

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3 Responses to "Taken" Some Life Lessons

  • I think you make a key point here about how deeply pornography is connected with the breakdown of the family and the exploitation of women in our society.

  • Can you tell me what definition of “consumerism” you’re applying to the sex-slavery industry which is thousands of years old?

    It seems a stretch to me, but I’m interested to hear.

  • ADDRESS OF HIS HOLINESS BENEDICT XVI
    TO THE MEMBERS OF THE
    “CENTESIMUS ANNUS – PRO PONTIFICE” FOUNDATION

    Clementine Hall
    Saturday, 13 June 2009

    “Venerable Brothers in the Episcopate and in the Priesthood,
    Distinguished and Dear Friends,

    Thank you for your visit which fits into the context of your annual meeting. I greet you all with affection and am grateful to you for all that you do, with proven generosity, at the service of the Church. I greet and thank your President, Count Lorenzo Rossi di Montelera, who has expressed your sentiments with fine sensitivity, giving an overview of the Foundation’s work. I also thank those who, in various languages, have wished to express your common devotion. Our meeting today acquires special meaning and value in the light of the situation that humanity as a whole is experiencing at this time.

    Indeed, the financial and economic crisis which has hit the industrialized, the emerging and the developing countries, shows clearly that certain economic and financial paradigms which prevailed in recent years must be rethought. Therefore, at the international congress which took place yesterday your Foundation did well to address the topic of the search for, and identification of, the values and rules which the economic world should abide by in order to evolve a new model of development that is more attentive to the requirements of solidarity and more respectful of human dignity.

    I am pleased to learn that you examined in particular the interdependence between institutions, society and the market, in accordance with my venerable Predecessor John Paul II’s Encyclical, Centesimus annus. The Encyclical states that the market economy, understood as: “an economic system which recognizes the fundamental and positive role of business, the market, private property and the resulting responsibility for the means of production, as well as free human creativity in the economic sector” (n. 42), may be recognized as a path to economic and civil progress only if it is oriented to the common good (cf. n. 43). However, this vision must also be accompanied by another reflection which says that freedom in the economic sector must be circumscribed “by a strong juridical framework which places it at the service of human freedom in its totality”, a responsible freedom, “the core of which is ethical and religious” (n. 42). The above-mentioned Encyclical appropriately states: “just as the person fully realizes himself in the free gift of self, so too ownership morally justifies itself in the creation, at the proper time and in the proper way, of opportunities for work and human growth for all” (n. 43).

    I hope that by drawing inspiration from the eternal principles of the Gospel it will be possible, with the research inherent in your work, to elaborate a vision of the modern economy that is respectful of the needs and rights of the weak. My Encyclical dedicated to the vast topic of the economy and work is, as you know, due to be published shortly. It will highlight what for Christians are the objectives to pursue and the values to promote and to defend tirelessly, if we are to achieve a truly free and supportive human coexistence.”

    Consumerism, as I use it, is not the positive business economy that is supported by Catholic social doctrine, but the destructive misuse of business models that overemphasize the commerce angle at the expense of the human beings who are on the giving and receiving end of some business transaction. It is the inadequate juridical framework that allows for such things as pornography and adult entertainment businesses to flourish under a false idealism associated with “Free Speech” and corporations being legally defined as “persons” with rights we normally associate with actual human beings. These modern-day abuses of what true freedom is really all about, help foster the modern situation of sex-slavery/human trafficking. The legal pornography helps to fuel the destructive fires of lust in boys and men of all ages, the freedom of advertisers to use sexual appeals to the lowest common denominator in human- particularly male human nature- also makes the pursuit of sex seem to be an overriding concern in everyday life. The rise of female entrepreneurs in the adult video industry and prostitution lends to the notion that women are getting good money for lending their bodies to men for illicit sexual purposes- so there is no victim in the process, when in actuality everyone involved and women in general and humanity at-large is harmed by the social sins associated with the weakening of public morals, and the encouragement of promiscuity with all the physical and spiritual damage that that entails.

    One could say that “consumerism” is that approach to economics and business that tries to separate the Christian Humanism of which the Pope speaks, with the freedom of individuals to pursue many kinds of “businesses” which contribute to the market demand for young girls and boys to be available for sexual exploitation- which is what drives the sex-slavery “market”. I found this to be the case when I attended local city council meetings where the topic was responding to the demands of adult entertainment business owners to have certain areas of town zoned for adult entertainment lest they take the city to the higher courts, where the findings have been in favor of the adult businesses via the “free speech” rationalization. The small cities must come up with ample sites for adult entertainment or else they risk heavy legal fees to challenge something that right now favors the purveyors of porn in the higher courts. Even though the numbers of speakers from the community who were outraged and against such businesses was very substantial- the juridical framework isn’t developed to address the morality questions in these areas. If we have the human person as our primary consideration in determining how to regulate businesses and their affairs, then this would be something more or less easy to fix. But our system is not set up with the common good/natural law as the guiding light for legal renderings- which is what is lacking in the juridical frameworks so often called for by the Magisterium.