Part I, Chapter XXII

That We Must Purify Ourselves from Affection to Venial Sins

As at the approach of daylight we perceive more clearly in a mirror the spots and stains that disfigure our faces, so, as the inward light of the Holy Spirit more and more enlightens our consciences, we see in a more distinct and clear manner the sins, inclinations, and imperfections which prevent us from attaining to true devotion, and the same light which enables us to perceive those spots and blemishes inflames us with a desire to cleanse and purify ourselves from them.

You will, then, discover, my dear Philothea, that, besides mortal sins and the affection to them, from which you have been purified by the foregoing exercises, there still remain in your soul several inclinations and affections to venial sins. I do not say that you shall discover the venial sins themselves, but your affections and inclinations to them; because the one is very different from the other; for although we can never be altogether so pure from venial sins as to continue for a long time without committing them, yet we need not entertain any voluntary affection for them. Surely it is one thing to tell a lie now and then in jest, or in matters of small importance, and another to take pleasure in lying, and retain an affection for it on every occasion.

I therefore say that we must purge the soul from every affection to venial sins; that is to say, we must not voluntarily nourish the desire of persevering in any kind of venial sin, be it ever so small; because it displeases God, though not to that degree as to cause him to cast us off or damn us for it. Now, if venial sin offends him, the will and affection which we retain to venial sin is no better than a resolution to entertain the desire of displeasing his divine Majesty; but is it possible that a generous soul should not only consent to offend her God, but also to retain with affection the desire of offending him?

Such affections, Philothea, are as directly opposite to devotion as an affection to mortal sin is contrary to charity; they depress and weaken the spirit, prevent divine consolations, open the gate to temptations, and although they kill not, yet they make the soul extremely sick. “Dying flies,” says the wise man, “spoil the sweetness of the ointment.” (Ecclesiastes 10:1) His meaning is, that flies which stay not long upon the ointment, but only taste it in passing by, spoil no more than they take, the rest remaining sound; but those which die in the ointment, deprive it of its sweetness. Thus venial sins, which come upon a devout soul, and stay not long there, do it no great damage; but if they dwell in it by affection, they make it lose the sweetness of ointment, that is, holy devotion.

Spiders kill not the bees, but they spoil and corrupt their honey, and so entangle the honeycombs with their web that the bees cannot go forward in their work; now this is to be understood when the spiders make any stay among them. In like manner, venial sin kills not the soul, but it spoils devotion and entangles the powers of the soul so much with bad habits and vicious inclinations, that she can no longer exert that promptitude of charity in which devotion consists, but this also is to be understood, when venial sin continues to dwell in our hearts, by the affection with which we cherish it.

It is not a matter of great consequence, Philothea, to tell some trifling lie, to fall into some little irregularity in words, in actions, in looks, in dress, in mirth, in play, in dancing, provided that as soon as these spiritual spiders are entered into our conscience we chase and drive them away, as the bees do the corporal spiders; but if we permit them to remain in our hearts, if we cherish the desire of retaining and multiplying them, we shall soon find our honey destroyed, and the hive of our conscience corrupted and ruined. I say once more, what probability is there that a generous soul should take pleasure in displeasing her God, or affect what would be disagreeable to him, or willingly do that which she knows would give him offence?

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