Of the three ways leading to perfection the first is called the purgative,
and consists in the purifying of the soul; from which, as from a piece
of waste ground, we must take away the brambles and thorns of sin before
planting there trees which shall bear good fruit. This purgation has,
however, two different stages; that which precedes the justification of the
soul, and that which follows it. This latter may again be subdivided into
two parts. There is not only the freeing of the soul from sin, whether
mortal or venial, but there is also its purgation from any inclination or
attachment to either the one or the other.
It is not enough to be purged from deadly sin; we must labour incessantly
to rid ourselves of any love, however slight, of the sin from which we have
been cleansed, otherwise we shall be only too likely to fall back into it
again. It is the same as regards venial sins. Our Blessed Father speaks of
this purgative way in his Philothea as follows:
"We can never be wholly pure from venial sins, at least, never for any
continuous length of time, but we can and may get rid of any sort of
affection for these lesser faults. Assuredly it is one thing to tell
falsehoods once or twice, lightly and thoughtlessly, and in matters of
small importance; and another to take delight in lying and to cling fondly
to this sort of sin."[1]
Besides venial sins, there are certain natural propensities and
inclinations which are called imperfections, since they tend towards
evil, and, if unchecked, lead to excesses of various kinds. They are not,
properly speaking, sins, either mortal or venial; nevertheless they are
true failings and defects of which we must endeavour to correct ourselves,
inasmuch as they are displeasing both to God and man. Such are propensities
to anger, grief, joy, excessive laughter, flattery, favouritism, self-pity,
suspicion, over-eagerness, precipitancy, and vain affections. We must
strive to rid ourselves of those defects which, like weeds, spring up
without being sown in the soil of our corrupt nature, and incline us to
evil from our birth.
The means of getting rid of all these evils, whether mortal sins, venial
ones, imperfections, or attachment to any or all of these, you will find
most clearly set forth by our Blessed Father in the same book.[2]
I once asked him what was the true difference between venial sin and
imperfection, and I will try to recall his teaching on the subject that
I may impart it to you. Every venial sin is an imperfection, but every
imperfection is not a venial sin. In sin there is always malice, and malice
is in the will, hence the maxim that nothing involuntary is sin; and
according to the degree of this malice, whether great or small, and
according to the matter on which it is exercised, the sin is either mortal
or venial.
You ask me if imperfections are matters sufficient for confession, as well
as venial sin. Our Blessed Father considered that it was well to accuse
ourselves of them in order to learn from the confessor how to correct
ourselves of and get rid of them. He did not, however, think them
sufficient matter for the Sacrament, and for this reason when his penitents
only told him of imperfections he would make them add some venial sin
committed in the past, so as to furnish sufficient matter for absolution, I
say sufficient, but not absolutely necessary matter, for it is only mortal
sin that has these two qualities.
[Footnote 1: Part i. chap. 22.]
[Footnote 2: Part i. chaps. 6, 7, 22, 23, 24.]