Signs of the Unitive State:
1) complete obedience to Rome in doctrine and dogma;
2) humility;
3) an increase in knowledge and love;
4) foundations which last; ministries which are true and good;
5) focus on God;
6) lack of sin and the tendencies to even venial sin;
7) life of obvious virtue and gifts; especially obvious is prudence;
8) clear reason; organizational abilities and energy;
9) discernment;
10) mental clarity in all areas of Church teaching, liturgical observance, and prayer;
11) love of poverty;
12) celibacy or chastity;
13) trust in Divine Providence
4) foundations which last; ministries which are true and good;
5) focus on God;
6) lack of sin and the tendencies to even venial sin;
7) life of obvious virtue and gifts; especially obvious is prudence;
8) clear reason; organizational abilities and energy;
9) discernment;
10) mental clarity in all areas of Church teaching, liturgical observance, and prayer;
11) love of poverty;
12) celibacy or chastity;
13) trust in Divine Providence
DIFFERENCES IN THE EFFECTS
These differences are more and more marked. In hysterical subjects when the crises increase, the unbalanced mental condition grows and with it dissimulation, lying, brutalization, lascivity, and finally capricious sensuality completely dominates the intellect and will. If mono-ideism is present, it springs from the disorganization and disintegration of the personality, and from mental confusion which leads to madness.
In true mystics and ecstatics, on the other hand, there is a growing development of the understanding of divine things, of those of the interior life, of the life of the Church, of all that touches on the salvation or the loss of souls. There is likewise a steady increase in the love of God and in devotion to their neighbor, as shown by the works they undertake and often bring to success, to such a degree that their foundations last for centuries.
St. Francis of Assisi, the stigmatic of Alvernia, founded in the thirteenth century a religious order that is still one of the most numerous in the Church. St. Thomas Aquinas, during his ecstasies, dictated whole chapters on the mystery of the Blessed Trinity and saw from a superior point of view the entire synthesis of theological science.
St. Catherine of Siena, who died at the age of thirty-two and who for a long time could neither read nor write, played a role of primary importance in the affairs of her day, particularly in the return of the popes to Rome.
In spite of opposition on the part of many, St. Teresa founded before her death sixteen convents for women and fourteen for men.
If in hysterical subjects there is mono-ideism (for lack of other ideas), for example, the fixed idea of suicide, in true mystics there is one great idea which subordinates all others to itself in perfect harmony; in other words, the thought of God, of His immense goodness toward us and the profound and radiating conviction that we must correspond to His love. It is not the disintegration of the elements of a man's personality; rather it is their perfect subordination according to the very order of charity: God loved above all else, then souls to be saved. This is why, even from the human point of view, as a number of unbelieving psychologists have recognized, the saints are great organizers. Although an unbeliever, De Montmorand writes on this subject: "True mystics are people of experience and action, not of reasoning and theory. They have the sense of organization, the gift of commanding, and reveal themselves well endowed for business. The works that they found are capable of surviving and enduring; in the conception and direction of their enterprises, they give proof of prudence, of daring, and of that just appreciation of possibilities which characterizes good sense. And, as a matter of fact, good sense seems to be their fundamental quality; good sense untroubled by an unhealthy exaltation and a disordered imagination, and coupled with the most unusual power of penetration." (6) This we see exemplified in St. Paul, St. Augustine, St. Bernard, St. Dominic, St. Francis of Assisi, St. Thomas Aquinas, St. Bonaventure, St. Teresa, and so many others.(7)
I am personally very familiar with four new orders in the Church which have sprung up in the last fifty years. I can tell that two have fallen away from the charisms of the founders. Most of the members of these two orders are not orthodox. Why this happened could be a problem with seminary training or the lack of discipline in the order. Holiness is lacking.
Look first at the members and see if they are following ALL the teachings of the Church. If not, find other places for spiritual growth and direction. Those founders who exhibited the unitive stage can be found. But, not all founders have been in that state and those orders, thankfully, will fade away, as the roots were too shallow. If an order, for example, hates the Latin Mass, there is a serious problem.
To be continued...
I am personally very familiar with four new orders in the Church which have sprung up in the last fifty years. I can tell that two have fallen away from the charisms of the founders. Most of the members of these two orders are not orthodox. Why this happened could be a problem with seminary training or the lack of discipline in the order. Holiness is lacking.
Look first at the members and see if they are following ALL the teachings of the Church. If not, find other places for spiritual growth and direction. Those founders who exhibited the unitive stage can be found. But, not all founders have been in that state and those orders, thankfully, will fade away, as the roots were too shallow. If an order, for example, hates the Latin Mass, there is a serious problem.
To be continued...