Doctor Simon’s Remedy

There was a small town somewhere tucked back among the hills. The people there were much the same as everywhere; some beautiful, some ugly, most rather plain. Several would have been lovely if not for noticeable scars, and all got cuts and abrasions once in a while.

One day a traveling doctor rode into town upon a brightly colored wagon. He claimed to have the solution to all their problems of ugliness, pain, and scaring.

“The problem, my good people, is skin! Why is one person beautiful and the other ugly? Nothing but skin! Why are some left with scars from past mistakes while others are not? No fault of their own; it is all because of skin! Why do you suffer from cuts, bruises, and other painful abrasions? Skin, skin, skin! My solution will spare you forever from these ills, and will cost you not a penny. What is my solution, you say? Simplicity itself; remove the skin!

“Think about it; each one of us a squishy, flesh-coated skeleton, walking nightmares. When all are beautiful, no one is, and when all are ugly, ugly is beautiful. No more cuts, no more bruises, no more scars. Have you ever heard of muscle scaring? Or bone? A skinless world is an equal world, where none must suffer and each may face the world with a straight back and unafraid!”

His remedy was met with unexpected enthusiasm. Of course, those who were already beautiful, or who only rarely suffered from bruises and the like thought he was merely a quack, and those who were generally plain thought his idea interesting, but probably not worthwhile. The ugly and the scarred, however, flocked to his wagon. A man with a terrible scar running down his face volunteered to be the first.

Well, the remedy didn’t quite go off as expected. Having one’s face cut off is a rather unpleasant experience, and then of course the doctor had to stop after that because the poor man was bleeding all over the place. But Doctor Simon, as was his name, assured him that this was just a temporary reaction, and that he only need keep replenishing his blood with a supply he, Doctor Simon, would provide until the body accustomed itself to the lack of skin and then they could finish the procedure.

This man, Mr. Portnus, declared himself satisfied and left the tent praising the doctor’s skill while trialing a stand holding a large vial of blood hooked up to his veins. The town was shocked by his new appearance, but he and the Doctor insisted that was just a reaction to what was new; once more people had the procedure, everyone would soon come around.

And more and more people did get the procedure. Mrs. Sodor had the skin of her arm removed, Mr. Prasman had his leg stripped, even the Vicar went and had the skin of his chest removed. The more people who had the procedure, the more were interested in it. They all began speaking of how wonderful it would be when their bleeding stopped and they would be able to finish the procedure, so all the town would be skinless. Mothers had started to bring their children to have it done, and there was talk about training the school teacher to do it in class. It became something of a point of pride to have had part of your skin removed. Those who had been uncertain to begin with had it done just avoid being ostracized, and the beautiful people in town who weren’t interested at all and who still thought the whole thing horrible began to get a lot of nasty looks from their neighbors and to be snubbed by their friends. A few of them gave in and had the procedure done.

So things went on; almost the whole town went wrapped up in bandages and trailing vials of blood, thinking about how very clever they all were and how much better it was now that they didn’t have to worry about bruises and scars, and that the ugly and plain didn’t have to worry about their looks, and how horrible those who hadn’t gone through the procedure really were. So high and mighty, pleased with themselves, vain and snobbish.

True, a few people had bled to death, but that was own fault for not keeping their supply topped off, wasn’t it? And there did seem to be quite a few nasty infections going around, but that had always been the case and people were just more open about it. And, well, one had to pay the good doctor for another supply of blood every day, and there were a fair amount of bandages to be purchased, but that was the fault of the beautiful, wasn’t it? If they paid in, it’d all be cheaper for everyone. Besides, they were the ones going about saying you should stop going to Doctor Simon, that you shouldn’t have had your skin removed in the first place, and on and on, bothering the poor souls until they didn’t know what they were doing. They were morally responsible, really. If only they’d go along with it everyone would be fine and maybe then they’d stop bleeding at last.

Some of the few beautiful people left were saying that the rest of the town really ought to see another doctor and have their skin replaced. As if that were possible! You can’t go back, and anyway putting the skin back, even if you could, would surely result in some very nasty scarring, and the whole point of this procedure was to avoid scarring. They were saying the people should do it for their children, but sure it was much better just to give the children the procedure as soon as possible so they’d have the most time to adjust. That way the next generation would be able to fully enjoy the benefits of a skinless life!

Meanwhile, Doctor Simon had become by far the richest man in town. The few beautiful people left soon learned to keep their heads down and their mouths shut, lest they offend him and his servants. Even those who had had the procedure took care to always speak well of the Doctor. After all, if he took offense, where would they get the bandages and blood transfusions they needed? Even worse, he might not complete the procedure once the bleeding stopped.

And so the whole town took on rather a frightened air. No one would speak ill of the Doctor, and even a failure to praise him was looking on with suspicion. No one dared question the procedure publically, and as more and more people bled to death, or died of infection, everyone just sort of stopped talking about it. Better to focus on the wonderful things the Doctor’s procedure had brought them, rather than moon about what couldn’t be helped.

After all, one couldn’t go back.

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The Land Before Time and the Proper Approach to Prejudice

Over the weekend I posted my first video review, of The Land Before Time. I discovered how time-consuming such things are to make, and so I wasn’t able to address everything I wanted to. In particular, I glanced over the film’s approach to prejudice, partly because it’s actually kind of a minor theme compared to its dealings of faith and love (Cera’s the only character who evinces any real bigotry), and partly because it’s not a subject that really interests me that much. Everyone and their dog talks about the evils of prejudice these days; that and global warming constituted the main bulk of my public school education. It’s gotten to the point where I think it actually does more harm than good: people are so sick of being lectured about the evils of racism that they actually start to wonder whether the racists have a point. At least, that’s my experience.

(And for  the record, no, the racists don’t have a point. In the first place, a cursory knowledge of history shows that virtue and excellence are to be found in every race under Heaven. In the second, the Christian faith is clear both in Scripture and Tradition that in Christ there is neither Jew nor Greek, but all are the children of one God, made in His image and likeness. And finally, any differences in accomplishment observable between the children of Europe and the rest of the world are explicable culturally and vanish to the extent that that culture is expanded. That Christendom was long limited to Europe and hence to ‘white people’ is a historical accident brought about by the Muslim conquests).

Anyway, I oppose racism, but I also oppose our chosen method of combating it, which is to view everything through the lens of race and insist that some races are naturally racist and need to own that fact, which will somehow lead to racial harmony. In other words, we fight racism with racism. Call me crazy, but I always thought that would backfire.

(By the way, if whites are ‘born racist’ wouldn’t that, by LGBT logic, mean that racism is okay? I mean, if they can’t help the way they feel, that means there’s nothing morally wrong with it, right?)

What I would propose instead is something more like what’s shown in The Land Before Time, and was a popular notion before critical race theory became the order of the day. Cera’s an unrepentant bigot for most of the film. Littlefoot responds by trying to make friends with her. He doesn’t demand she change before he’ll have anything to do with her; he just tries to be as nice to her as he can, partly because that’s just the kind of person he is, and partly because he recognizes they’re in the same boat together. Even when she’s being a complete jerk, he still shows her kindness, as when she refuses the food they’ve gathered in favor of trying to get her own, and he just tosses her down some anyway.

I’ve always been of the opinion that prejudice and bigotry ought to be met with good-will and, well, tolerance. People don’t change their convictions overnight, and they’re not likely to change if you just arbitrarily demand they do so while constantly insulting them. Instead, it’s best to prove them wrong by your own actions. What changes Cera in the end is the fact that her friends do show her great kindness despite her bad attitude. She sees for herself that she was wrong because her friends have proven her wrong; that they’ll be there for her when she needs them, even if she won’t be there for them.

The point is that you can’t just demand someone change: you have to give them a reason to. Constantly telling someone he’s a horrible person who can never change is unlikely to inspire him to reform.

The Dangers of Attacking Hypocrisy

There’s nothing more popular these days, either in the Church or the surrounding culture, than attacking hypocrisy or moral pride: Pope Francis talks about it all the time, and slinging accusations of it back and forth has become something of a pastime among Catholics of differing traditions. Of course, the Other Side uses it as a “shut up criticism free” card whenever anyone dares to criticize their behavior or suggest that perhaps their way of life isn’t the most conducive to health and happiness.

I think this is a very dangerous state of affairs for the Church, and that we seriously need to downplay this kind of talk, especially with regards to one another.

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“Seeing as I am so very ‘umble…”

In David Copperfield we have one of Dickens’s more interesting villains; Uriah Heep. Heep is a man of lower class and oily manners, constantly talking about how “’umble” he is and affecting submissive manners towards his social superiors. Before long, however, it becomes clear that Heep is an ambitious, selfish, amoral man whose humility is a blind that he uses to manipulate and control those around him. In fact, he loathes the rich, well-mannered, ‘respectable’ people, like Copperfield himself. He is eaten up with envy and considers all their good manners, morals, and ‘respectability’ to be nothing but pride and hypocrisy.

To take another literary villain, consider George Wickham in Jane Austen’s Pride and Prejudice, who blames Darcy for the ‘pride’ that led Darcy to refuse to continue supporting him after he had already given him several thousand pounds, which Wickham had squandered on immoral, lascivious, and idle living. Wickham likewise accuses Darcy’s sister of being proud because she had come to her senses in time to avoid being seduced by him. Basically, ‘proud’ to Wickham means ‘anyone who presumes to be more moral than is convenient to me.’

Now, neither Dickens nor Austen lacks for examples of real pride, snobbishness, and hypocrisy. In David Copperfield we have the merciless Murdstones, the snobbish Steerforths, and the cruel Mr. Creakle. In Pride and Prejudice we have the haughty Lady Catherine, the unctuous and ridiculous Mr. Collins (who is offended by Elizabeth’s refusal of his marriage proposal), and the snobbish and hypocritical Bingley sisters, who look down on everyone they consider below their circle, despite the fact that their money all comes from trade. But both authors had the moral subtlety to know that those who lack morals, or who are deficient in that line, very often compensate themselves and sooth their own self-loathing by accusing their superiors of being proud, hypocritical, and self-righteous.

So there is a great danger in warning against moral pride and self-righteousness; the danger is that it is extremely easy to accuse anyone with any morals of having that particular sin. Practically any act of virtue, prudence, or good-judgment is sufficient to render an accusation of self-righteousness plausible.

I’m not, of course, saying that there is no such thing as self-righteousness or that we shouldn’t be on guard against it. What I am saying is that we should be extremely hesitant to either make that accusation or believe one that is made by others. We should be very careful when and how we bring it up. To speak against clear, easily-defined sins is far safer (for our own spiritual wellbeing) and, without a doubt, far more needed in our current world.

Moreover, to speak against moral pride is easy; as I say, everyone does it, and everyone feels confident that they know someone who has it. Very few people feel ‘attacked’ by it (unless specifically directed at them), and those who do tend to be sufficiently morally aware not to resent it. Most of us, when we hear a lecture on moral pride, can take refuge in the assumption that we are decent people who bear no one any ill will (meaning that we feel fairly calm and amiable at the moment) and easily redirect the admonition to our neighbor who dared to lecture us on our parenting techniques the other day.

To speak against one of the favorite sins of the moment, such as fornication, pornography, laziness, self-indulgence, abortion, homosexuality, and so on, however, is another story. These are things that either you do or you don’t; if you do, you can’t hide from that fact by a pleasing self-assessment or fob it off as being directed at someone else. They are concrete facts, and your only two options are to reject the admonition outright (which is uncomfortable in itself) or to regret that you did such things. In either case, I believe it to be far more useful in awakening the conscience than attacks on hypocrisy and spiritual pride, though these may be the deadlier sins.

Now, I know some of you are thinking “But Jesus attacked hypocrites all the time! In fact, He was much harsher with them than with anyone else.” Yes, but we must remember two things: first, Jesus could look into men’s hearts and know that they were hypocrites: we can’t. Second, Jesus never hesitated to call out the more prosaic sins either, but these were more or less common knowledge at the time: everyone knew them. No one had to be told that stealing, fornication, adultery, and self-indulgence were wrong, but they did need to be told that a rotten interior life necessitated repentance as well. That is not the case of the modern world. Today, everyone knows the importance of the interior life, but comparatively few people know or understand the basic principles of practical wisdom. We don’t need to be told not to be hypocrites as much as we need to be told not to be selfish, greedy, lustful, and lazy. These days the story of the publican and the Pharisee would almost be reversed: the publican would pray “I thank you Lord that at least I am not a hypocrite like that Pharisee over there! I may steal, extort, sleep around, and laugh at my neighbors’ pain, but at least I’m not a hypocrite!”

This doesn’t mean we need to be ‘flinging accusations’ around or anything; only that when we talk about morality, we should focus on warning against the specific, unmistakable sins more than the vague, non-concrete ones. Not that we should ignore these (they are, as noted, among the most dangerous), but that we should be careful about how we approach them. Besides, a man only becomes aware of his spiritual pride by being aware of his real sins: if he’s able to ignore them, he likely won’t be aware of his own hypocrisy. To be aware that we commit real and disgusting sins regularly, and that we want to do so is to recognize that we are not a very fine person after all. To awaken a man to the obvious sins is also to awaken him to his pride. Not always, but I think far more often than a direct attack on spiritual pride does.

In short, to warn against hypocrisy is at least as dangerous as a simple condemnation of obvious sins. We should warn against both, but the latter should be much more the focus of our efforts, while the former should be approached with great caution lest we encourage the very thing we seek to cure.