Sloth and Diligence

[TerrorDæmonum]

This post is about the vice of Sloth countering it with Diligence. If one is not interested in what I write, just read the citations and forget me.

Now it came to pass as they went, that he entered into a certain town: and a certain woman named Martha, received him into her house. And she had a sister called Mary, who sitting also at the Lord's feet, heard his word. But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? speak to her therefore, that she help me.

And the Lord answering, said to her: Martha, Martha, thou art careful, and art troubled about many things: But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

The Vices and other Very Grievous Sins

1 Q. What is a vice?
A. A vice is an evil disposition of the mind to shirk good and do evil, arising from the frequent repetition of evil acts.

2 Q. What difference is there between a sin and a vice?
A. Between sin and vice there is this difference that sin is a passing act, whereas vice is a bad habit, contracted by continually falling into some sin.

3 Q. Which are the vices called capital?
A. The vices called capital are seven: Pride, Covetousness, Lust, Anger, Gluttony, Envy and Sloth.

4 Q. How are the capital vices conquered?
A. The capital vices are conquered by the exercise of the opposite virtues: Thus Pride is conquered by humility; Covetousness by liberality; Lust by chastity; Anger by patience; Gluttony by abstinence; Envy by brotherly love; Sloth by diligence and fervour in the service of God.

5 Q. Why are these vices called capital?
A. They are called capital because they are the head and fount of many other vices and sins.

The virtue of Prudence and its associated virtues are easily misunderstood, as they are intellectual in nature. We can use our intellect for anything, including sins. Being "prudent" in things that are not good is not prudence.

Being solicitous about temporal things and the future is not good, despite it resembling prudence.

Furthermore, prudence of the flesh is a sin:

Article 1. Whether prudence of the flesh is a sin?

On the contrary, No man is an enemy to God save for wickedness according to Wisdom 14:9, "To God the wicked and his wickedness are hateful alike." Now it is written (Romans 8:7): "The prudence [Vulgate: 'wisdom'] of the flesh is an enemy to God." Therefore prudence of the flesh is a sin.

I answer that, As stated above (II-II:47:13), prudence regards things which are directed to the end of life as a whole. Hence prudence of the flesh signifies properly the prudence of a man who looks upon carnal goods as the last end of his life. Now it is evident that this is a sin, because it involves a disorder in man with respect to his last end, which does not consist in the goods of the body, as stated above (I-II:02:5). Therefore prudence of the flesh is a sin.

If one were to read a secular business manual or any of the novel philosophies and ideas that do not have God as the beginning and the end of all, one sees that there is much "wisdom" in the ways of the world. There is a difference of course between wanting to deal with the complexities of one's responsibilities (we are not hunter-gatherers anymore and few are farmers), but the diligence in dealing with these little things is not a moral issue: we take care of the things of the flesh with the attention and care they deserve, but we should never elevate them above what is most important, and sometimes, that means forsaking some or all of the apparent "wisdom" of the world.

So we must be careful not to mistake the vice of Sloth for it is not a vice that is about temporal things, but the eternal:

Article 1. Whether sloth is a sin?

On the contrary, Whatever is forbidden in Holy Writ is a sin. Now such is sloth [acedia]: for it is written (Sirach 6:26): "Bow down thy shoulder, and bear her," namely spiritual wisdom, "and be not grieved [acedieris] with her bands." Therefore sloth is a sin.

I answer that, Sloth, according to Damascene (De Fide Orth. ii, 14) is an oppressive sorrow, which, to wit, so weighs upon man's mind, that he wants to do nothing; thus acid things are also cold. Hence sloth implies a certain weariness of work, as appears from a gloss on Psalm 106:18, "Their soul abhorred all manner of meat," and from the definition of some who say that sloth is a "sluggishness of the mind which neglects to begin good."

Now this sorrow is always evil, sometimes in itself, sometimes in its effect. For sorrow is evil in itself when it is about that which is apparently evil but good in reality, even as, on the other hand, pleasure is evil if it is about that which seems to be good but is, in truth, evil. Since, then, spiritual good is a good in very truth, sorrow about spiritual good is evil in itself. And yet that sorrow also which is about a real evil, is evil in its effect, if it so oppresses man as to draw him away entirely from good deeds. Hence the Apostle (2 Corinthians 2:7) did not wish those who repented to be "swallowed up with overmuch sorrow."

Accordingly, since sloth, as we understand it here, denotes sorrow for spiritual good, it is evil on two counts, both in itself and in point of its effect. Consequently it is a sin, for by sin we mean an evil movement of the appetite, as appears from what has been said above (II-II:10:2; I-II:74:4).

Sloth is often understood to refer to laziness about anything, and this is not an inappropriate term, for we can see that "sloth" in temporal affairs leads to temporal problems, and it can be spiritual (we are body and soul and the good and bad of the body or soul rarely stays confined to one). But this is not the Capital Vice: God did not reveal truth to us so we may be diligent housekeepers and businessmen. Those things have their place for some people, according to the proper place and time, but if we do not have far greater attention to greater things, we can be sure our intention is inordinate and potentially sinful.

It is easier to care about our appearance, and therefore, watch our diet and exercise, than it is for us to abandon attachment to vanities and exercise virtue. It is easier to take care of our temporal needs, for the need is readily apparent to us and the satisfaction of temporal needs is immediately appreciated, but it is all passing and we have to recognize this.

When we are commanded to watch and pray:

Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak.

it is not for all the things that everybody else in the world is attentive to, but the eternal.

A good idea to consider is to reflect on original sin and how it inclines us to do evil, and realize that we are all affected by this. Observe what others do the most, and do greater for things that are eternal. If people are attentive about money, wars, politics, the weather, and other vanities, be as attentive or more attentive to God, worship, virtue, and eternity. Those most busy with the affairs of the world are often the most ensnared by the vice of Sloth.

And deal with the rest as needed without solicitation for unholy things.

And he said to them: Take heed and beware of all covetousness; for a man's life doth not consist in the abundance of things which he possesseth.

And he spoke a similitude to them, saying: The land of a certain rich man brought forth plenty of fruits. And he thought within himself, saying: What shall I do, because I have no room where to bestow my fruits?  And he said: This will I do: I will pull down my barns, and will build greater; and into them will I gather all things that are grown to me, and my goods.  And I will say to my soul: Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer. But God said to him: Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided?

So is he that layeth up treasure for himself, and is not rich towards God. And he said to his disciples: Therefore I say to you, be not solicitous for your life, what you shall eat; nor for your body, what you shall put on. The life is more than the meat, and the body is more than the raiment. Consider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they?  And which of you, by taking thought, can add to his stature one cubit?

If then ye be not able to do so much as the least thing, why are you solicitous for the rest? Consider the lilies, how they grow: they labour not, neither do they spin. But I say to you, not even Solomon in all his glory was clothed like one of these. Now if God clothe in this manner the grass that is today in the field, and tomorrow is cast into the oven; how much more you, O ye of little faith? And seek not you what you shall eat, or what you shall drink: and be not lifted up on high. For all these things do the nations of the world seek. But your Father knoweth that you have need of these things.

But seek ye first the kingdom of God and his justice, and all these things shall be added unto you. Fear not, little flock, for it hath pleased your Father to give you a kingdom. Sell what you possess and give alms. Make to yourselves bags which grow not old, a treasure in heaven which faileth not: where no thief approacheth, nor moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girt, and lamps burning in your hands.

And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately. Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open. Be you then also ready: for at what hour you think not, the Son of man will come.