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How is Romanticism ruining marriages?  The reason is:

“Romanticism by its very essence and its very definition is made of illusions, of whims, of uncontrolled passions, and hypothetical affections for people who could exist only in dream worlds.”

In others words, because of Romanticism, people build their marriages on illusions. Soon, the romantic feelings that were the only “glue” of their marriages start to dissolve.

And many couples sit there and wonder:

“What went wrong?”

First, let us recall some of the kinds of “heroes” and “heroines” of romanticism.

There is the “sensitive” type of hero. He can be imagined as a youth (there is nothing less romantic than fifty years of age) with fine, clean features. His large melancholic eyes are lost in the empty horizon. His hair and clothes are disheveled. His chest heaves with burning aspirations, undefined, torturing, seeking the complete happiness of true love.

But no-one understands him. In the deep recesses of his soul are awesome horizons. There are indescribable desires that need, seek, and beg to be understood by a “sister soul". There must exist in the vastness of this world a being created to understand him. He is searching for her, for only in finding her will he have happiness... And so he wanders sadly through life until he meets her.

Then there is the romantic hero of the “terrible” type. He is morally identical to the previous type, though somewhat different in appearance. He exudes manliness, has an athletic physique, and a rather dark attractiveness, like a character from one of Wagner’s operas. He commands a great fortune, high social status, immense influence, everything, in short, that life can offer... But (and here is the “romance” of the scenario) there is a deep wound in his heart: a burning love, a tremendous disappointment, a weight as heavy and as cold as a tombstone, that will never find on the face of the earth a love that matches his heart’s desires.

Symmetrical to this is the figure of the “heroine". It would not be difficult to find a couple of typical examples.

The first is the “delicate” type. She is charming, delicate of soul and body. Any pain and she begins to cry, any abrasion of her soul makes her suffer. Simple as a child, she carries in her heart an immense desire to dedicate herself to someone and to be wanted by someone. She needs to be protected because of her complete fragility, a fragility that is reflected in the meekness of her gaze, in the sweet inflections of her voice, in the refinement of her features, in the delicacy of her complexion.

The other example would be the heroine of the “grandiose” type. A dazzling beauty with the stature and bearing of a queen. She is the natural center of attention, esteem, and dedication. A dominating and fatal presence! But of course, deep in her heart is a hidden trembling, a profound sorrow, a great and hidden pain. It is the bitterness of a past disillusionment, the anxious and hopeless search for someone who truly understands her.

At her feet, poets, dukes, millionaires uselessly groan and plead. She is uninterested. With a gaze that is haughty, yet profound and very sad, she searches far and wide throughout her life for that which she will never find. And what is it that she seeks? It is the happiness of a great love, as she understands love, according to her most “noble” and tormenting aspirations. She carries all this in her heart like a secret and unending flow of blood.

The reader will perhaps smile. Doesn’t all this seem outdated? Could anyone who sees a young man or a young woman passing by in a cheerfully colored car, in this age of levity, recreation, and fitness, doubt that we are light-years away from romanticism? The young man is practical, strong, joyful, seems well set in life, and is full of the desire to succeed.

The young woman is also practical, independent, enterprising, and often avid for action. She is happy with life and wants to live it to the full. So what has she in common with the romantic heroine that moved our grandmothers to tears?

We agree that modern utilitarianism has created a climate of tolerance for marriages that are inspired by cynically financial motives. Nor do we deny that calculations based on careers and social standing influence marriages nowadays much more than before. But if the numerous examples of such marriages today lead us to conclude that this is the general rule, we would be greatly mistaken.

“Sentiment” remains very influential despite all the utilitarianism. And if we analyze this sentiment we will see that it is simply a very superficial up-dating of the old romantic themes.

In our democratic age, distinguished and exceptional characters are no longer acceptable. Today’s “hero”  is the popular guy, and the damsel is the “glamour girl". These popular guys and glamour girls are all exactly the same as so many others. The mechanization of modern life forces them to be less outstanding than the “heroes” of yesteryear, and with fewer of those endless wanderings of the mind.

All this somewhat restricts the effusions of imagination and sentimentality. But these restrictions notwithstanding, when it comes to matters of love it is always the same sugary sentimentalism, the same vague desires. It is the same misunderstandings, the same search for affinities, the same crises, the same desires for affectionate and unending happiness, and the same and chronic precariousness of all these “happinesses.”

To prove this we don’t need a psychological study of second-rate literary and film fare that abounds today and that truly forms the spirit of the masses. I think it sufficient that the reader have just a little bit of common sense to see how just our observations are. In fact, the great majority of marriages today that result from "falling in love" are based on ideas thoroughly imbued with romantic sentimentalism.

And this is the problem. We have some marriages based on mercenary self-interest and others on affection. And those that are based on affection are generally influenced by romanticism. This being so, the stability of a marriage will depend in large measure on how long self-interest or romanticism will enable the spouses to endure one another.

There is no reason to dwell on self-interest; I think it is clear enough. Let us concentrate instead on the influence of romanticism.

Above all, we need to emphasize that romanticism is essentially frivolous. It eagerly presupposes the greatest virtues in the “heroine” or the “hero", but in the final analysis these virtues count for very little in the survival of mutual affection. Sentimentalism is generally very forgiving of real moral defects, ingratitudes, injustices, and even outright betrayals. But it does not forgive trivialities!

So for example (and let’s take our examples from the flesh and blood of real life), it will be a ridiculous way of snoring at night, it will be bad breath, or it will be any other small human misery that can kill romantic sentiments without any right of appeal. Romantic sentiments which, it must be remembered, have turned a blind eye to the most grave reasons for complaint.

Now, daily life is a fabric woven of trifles. And there is no one who does not have some that are rather difficult to bear. Because of this it has already become commonplace to talk about the disillusionments that come after the honeymoon. “After this period", someone once told me, “my wife didn't deceive me, but filled me with disillusionment.”

Romanticism by its very essence and its very definition is made of illusions, of whims, of uncontrolled passions, and hypothetical affections for people who could exist only in dream worlds. Consequently, in a short time the feelings that were the only psychological basis of marital stability begin to dissolve.

Naturally, persons in this state do not go to the bottom of things. They do not understand how totally unattainable their desires were, and purely and simply assume that they made a mistake. They thus conclude that they can yet find in someone the happiness that this marriage did not give. Accustomed to living only and exclusively for their own happiness, accustomed to seeing happiness exclusively as the gratification of sentimental diversions, such persons will judge their life incurably ruined -- unless, of course, they are able to satisfy these illusions in another way.

Moreover, they will judge equally ruined the lives of all the many other people who fell into the same “mistake", so divorce will become as absolutely necessary as the air they breath.

What impression will a serious argumentation against divorce, reinforced by the cold language of statistics, possibly have on a person in this state of mind?

Accustomed to mental wanderings, but not to thinking, this person detests any form of argumentation, above all when it is serious. The mere language of numbers seems ridiculous to such a person. And to talk to this person of the sociology of marriage and love will seem to him about as shocking as speaking of the most technical aspects of botany to a poet who is entertaining himself by admiring the beauty of a flower.

Thus one can see that those who uphold the Church’s traditional teachings concerning the indissolubility of marriage would strike the wrong target by trying to use argumentation based on morality or on the common good with people who are only interested in their own individual happiness in a world of dreams and fantasy.

And here we approach the end.

In the final analysis, romanticism is sheer egoism.

The romantic does not seek anything but his own happiness. He can only think of love in the sense that the other is an instrument for his happiness. He desires this emotional happiness so much that if free rein is given to his sentiments, they will jump all barriers of morality, will ignore all considerations of the common good, and he will brutally satisfy his instincts. And nothing is built on egoism... especially the family.

It is necessary, therefore, to begin a tremendous anti-romantic offensive. It is necessary to explain the fundamental difference between Christian love (charity) and the romantic sentimentalism still in fashion. It is necessary to explain that Christian love is something imbued with the supernatural, full of common sense and balance; profoundly pious, authentic and generous. It triumphs over all wild wanderings of the imagination and the rebellious senses, and over the sensual, egotistical love of unrestrained passions.

It is false to imagine that true Christian spouses are the heroes of a romance who by a happy coincidence build an authentic marriage, according to Canon Law, as a preliminary step to the mere satisfaction of their passions.

As long as sentimentalist-romantic concepts influence the outlook of engaged couples, every marriage will be precarious, because it will be built on the soft, shifting, volcanic ground of human egoism.

It is commonly said that the family is the basis of society. But, as Saint Augustine teaches, there are two societies: the City of the Devil is built on the love of self to the exclusion of God; the City of God is built on the love of God and neighbor to the exclusion of self.

Marriages based on romantic sentiments and egoism are not the foundations of the City of God.

 


 

 

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How Romanticism Ruins Marriages

Negative Affects of Romanticism

DAILY QUOTE for January 19, 2019

We’ve had enough of exhortations to be silent! Cry out wit...

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January 19

 

We’ve had enough of exhortations to be silent!
Cry out with a hundred thousand tongues.
I see that the world is rotten
because of silence.

St. Catherine of Siena


Facebook has no problem with BLASPHEMY!

SAINT OF THE DAY

St. Wulfstan of Worcester

The citizens of Bristol would kidnap men and sell them into...

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St. Wulfstan of Worcester

Wulfstan (Wulstan) was a native of Warwickshire, England.  After his priestly ordination, he became a novice at the monastery of Worcester where he edified all by the innocence and sanctity of his life. He was assiduous at prayer, often watching all night in church.

The first task assigned to him at the monastery was the instruction of children, then treasurer and eventually - though against his fierce resistance - he was made prior. In 1062, he was elected Bishop of Worcester.

Wulfstan was a powerful preacher, often moving his audience to tears.

To his vigorous action is particularly attributed the suppression of the heinous practice among the citizens of Bristol of kidnapping men into slavery and shipping them over to Ireland. St. Patrick who became the great apostle and patron of the Irish was such a slave in his youth.

After the Norman conquest of England, William the Conqueror was initially uncertain about Wulfstan. But acknowledging his capacity and uprightness, Wulfstan was the only bishop William retained at his post under the new rule.

For the next thirty years Wulfstan rebuilt his cathedral, cared for the poor and put forth great effort in alleviating the harsh decrees of the Normans upon the vanquished Saxons. Whenever the English complained of the oppression of the Normans, Wulfstan told them: “This is a scourge of God for our sins, which we must bear with patience.”

The saintly bishop died on January 19 at eighty-seven years of age after washing the feet of a dozen poor men, a humble ritual he performed daily. He was canonized in 1203.

Photo by: Christopher Guy

WEEKLY STORY

Mary and the Muslim

One night, the Blessed Virgin appeared to him and told him h...

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Mary and the Muslim

Don Octavio del Monaco was a wealthy citizen of 17th century Naples. Like many of his class, Don Octavius had several Muslim slaves in his household. These children of Islam were amazed at the kindness of their “master.” He fed and clothed them better than they received in their native land. In return, his slaves attended to their tasks with diligence, as Don Octavius did not over work them, but assigned them duties in keeping with their dignity as children of God.

If these Muslim slaves had any reason for complaint, it was the gentle persistence with which their master and his wife exhorted them to give up their false religion and become Catholics. Don Octavius even went so far as to invite the slaves to join his family in the chapel to worship the one true God with them!

Our story today is about one young slave in particular. His name was Abel, like the slain son of Adam and Eve. He felt drawn in a peculiar way to a lamp that burned in front of a shrine to Holy Mary. Abel would purchase the oil needed to keep the lamp lit from his own meager stipend. As he continued to practice this humble devotion, he would say, “I hope that this Lady will grant me some great favor.”

One night, the Blessed Virgin appeared to him and told him he must become a Christian. At first the Turk resisted. But she placed her hand upon his shoulder, and said to him: “Now no longer resist, Abel, but be baptized and called Joseph,” conferring on him a name that was very dear to her Immaculate Heart indeed.

On August the 10th, 1648, there was much rejoicing in Heaven, for on that day “Joseph” and eleven other Muslims converted to the Christian faith and were baptized. Their conversion was brought about by the kindness shown by Don Octavius and the special intercession of the Mother of God.

Our story does not end here. Even once this son of hers was safely baptized, Mother Mary delighted in visiting him. Once, after having appeared to him, she was about to depart. But the Moor seized her mantle, saying, “Oh, Lady, when I find myself afflicted, I pray you to let me see you.” In fact, she one day promised him this and when Joseph found himself afflicted he invoked her, and Mary appeared to him again saying, “Have patience", and he was consoled.

From the Glories of Mary, by St. Alphonsus Maria de Liguori.

One night, the Blessed Virgin appeared to him and told him he must become a Christian.

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