I have written in the past two days on the Illuminative State, which follows the Dark Night of purification. Sadly, too many Catholics run a ring around the goal of suffering, and do not want to let God purify them. One can follow the tags on this subject.
Our example for the final state of Union is the Blessed Virgin Mary. She was without defect by the Will of God, but she is more than willing to help us pursue the road which leads away from sin. To be led away from sin, one must be willing to not even commit venial sin and root out the causes thereof.
Detachment is the key.
Venial sin weakens the will and pollutes the soul. Too many bad teachers of the way of religion have ignored the detrimental effects of venial sin.
One who reaches perfection is without sin. The tendencies to sin have been destroyed. We must ask God over and over to free us from such tendencies.
Finally, we must not forget that detachment from creatures was far greater in the Blessed Virgin than in the greatest saints, since she never committed the slightest venial sin. It was even greater still in the holy soul of Christ, who not only never actually sinned, but who was, even here on earth, absolutely impeccable. Therefore it is truly an exaggeration of simplicity to say: "It is impossible to find a mean between having and not having defects.
" What is true, is that there is no mean between being or not being absolutely impeccable, between continually avoiding or not avoiding every venial sin, between wishing or not wishing to strive henceforth to avoid them more and more. According to St. Thomas, "man (poenitens) needs to have the purpose of taking steps to commit fewer venial sins." (13) According as this will is more or less intense or fervent, he will actually avoid them more or less. Detachment from creatures will increase with the progress of charity or of attachment to God. Father Chardon strongly insisted on this point in his beautiful book, La croix de Jesus.
From all evidence, there are many degrees in what St. Thomas expresses in this manner: "Perfection can be had in this life. . . by the removal from man's affections not only of whatever is contrary to charity, but also of whatever hinders the mind's affections from tending wholly to God." (14) In this detachment there are many degrees even in regard to the exclusion of venial sins: "Those who are perfect in this life are said to offend in many things with regard to venial sins, which result from a weakness of the present life." (15) This statement is not exaggerated in its simplicity; it is rather the simple expression of Christian good sense.(16)
And more here....with more references to St. Thomas Aquinas.
The soul can free itself of certain moral defects only by docility to the special inspirations of the Holy Ghost. It would be entirely false to say that if the soul cannot deliver itself from them without these special inspirations, "these defects are no longer voluntary and therefore do not hinder perfection." The gifts of the Holy Ghost are given to all the just precisely to enable them to receive with docility these special inspirations, whose superhuman mode, that is at first latent, grows progressively more manifest if the soul is docile. St. Thomas says in fitting terms: "Whether we consider human reason as perfected in its natural perfection, or as perfected by the theological virtues, it does not know all things, or all possible things. Consequently it is unable to avoid folly and other like things mentioned in the objection. God, however, to whose knowledge and power all things are subject, by His motion safeguards us from all folly, ignorance, dullness of mind, and hardness of heart, and the rest. Consequently the gifts of the Holy Ghost, which make us amenable to His promptings, are said to be given as remedies for these defects." (18)
We hold, therefore, that the special inspirations of the Holy
Ghost are necessary that the soul may be purified of a certain rudeness or harshness, of dullness, of spiritual folly, and other similar defects, which are not only opposed to a certain psychological purity, but to moral purity. Without progressive docility to these special inspirations of the Holy Ghost, the depth of the soul will not be purified of its more or less unconscious egoism which mingles, under the form of indirectly voluntary negligence, in many of our acts and in many more or less culpable omissions.
Ghost are necessary that the soul may be purified of a certain rudeness or harshness, of dullness, of spiritual folly, and other similar defects, which are not only opposed to a certain psychological purity, but to moral purity. Without progressive docility to these special inspirations of the Holy Ghost, the depth of the soul will not be purified of its more or less unconscious egoism which mingles, under the form of indirectly voluntary negligence, in many of our acts and in many more or less culpable omissions.
To say that the passive purifications are not necessary to perfect moral purity would be to deny the necessity of the passive purification of the will, which frees the acts of hope and charity from all human alloy.(19) In this connection we may profitably recall what St. Teresa wrote in her Life: "For instance, they read that we must not be troubled when men speak ill of us, that we are to be then more pleased than when they speak well of us; that we must despise our own good name, be detached from our kindred, . . . with many other things of the same kind. The disposition to practice this must be, in my opinion, the gift of God; for it seems to me a supernatural good." (20) The meaning which the saint gives to this last expression is well known. Moreover, she remarks more than once that the progress of the virtues normally accompanies that of prayer, and that profound humility is ordinarily the fruit of the infused contemplation of the infinite grandeur of God and of our own wretchedness. This growth in virtue is not something accidental; it is the normal development of the interior life.
St. John of the Cross clearly holds that the passive purifications are necessary for the profound purity of the will. It will suffice to recall what he says of the defects that necessitate the passive purification of the senses and that of the spirit. In The Dark Night of the Soul (Bk. I, chaps. 2-9, and Bk. II, chaps. I f.) he speaks, especially in the last two chapters named, of the "stains of the old man" which still remain in the spirit, like rust which will disappear only under the action of an intense fire. Among the defects of proficients which require "the strong lye of the night of the spirit," he mentions rudeness, impatience, secret pride, unconscious egoism which causes some souls to use spiritual goods in anything but a detached manner, with the result that they fall into illusions. Evidently they lack not only psychological but moral purity. Finally, in the opinion of St. John of the Cross, these passive purifications (which belong to the mystical order) and infused contemplation of the mysteries of faith are indubitably in the normal way of sanctity since he wrote the two following propositions, which are of primary importance in his work: "The passive purification of the senses is common, it takes place in the greater number of beginners"; being passive, it belongs not to the ascetical but to the mystical order.(21) "The soul began to set out on the way of the spirit, the way of proficients, which is also called the illuminative way, or the way of infused contemplation, wherein God Himself teaches and refreshes the soul" (22) St. John of the Cross most certainly wished to note here not something accidental, but something that is produced normally in the way of sanctity when a soul that is truly docile to the Holy Ghost does not recoil in the face of trial.