It is objected that there is danger that the body, when subjected to another's lust, may entice the mind, by the allurements of peasure, to consent to the sin; for the fear of this, they say, one ought to commit suicide not because of one's own sin, but to forestall another's. NEVER! The mind which subordinate to the wisdom of God and not to the promptings of the body will never allow itself to consent to a physical desire aroused by another's lust. If suicide is a detestable crime and a damnable sin, as the Truth plainty declares, who will be so senseless as to say, 'Let us sin now, to avoid possible sin in the future. Let us now commit murder, to avoid falling into adultery in the future?' If wickedness has such power over us that sin is chosen in preference to innocence, is not uncertain adultery in the future preferable to certain homicide in the present? Is it not preferable to do a wrong which may be cured by penitence, than an act of wickedness which leaves no chance for saving repentance?
I have made this point fo the benefit of men and women who suppose that they ought to lay violent hands on themselves to prevent themselves, and not others, from sinning, for fear that their own lust may be excited by another's, and that they might consent. Let it never enter a Christian's mind that such a mind could yield to any physical pleasure as to consent to disgrace. For a Christian mind trust in its God, places its hope in Him and relies on His help. It is true that insubordinate desires are still to be found in our mortal bodies, acting as it were by laws of heir own without reference to the law of our will. Such disobedience of the body is not t be blamed when one is asleep, still less when there is no consent.
City of God - p.36. St Augustine.
Guess i could say, now with evenmore confidence, that God speaks and listens to our complaints and worry and prayers. He is there - speaking through many things - His word, songs, and others.
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