From Fr Garrigou-Lagrange, OP

Ch 24: The Active Purification of the Senses or of the Sensible Appetites


"If thy right hand scandalize thee, cut it off, and cast it from thee." Matt. 5: 29

Now that we have discussed the sins to be avoided, their consequences to be mortified, and the passions to be disciplined, we must treat of the active purification of the senses and of the sensible appetites, then of that of the intellect and the will. We shall then speak of the purification of the soul through the sacraments and prayer, and finally of the passive purification of the senses, which, according to St. John of the Cross, is at the threshold of the illuminative way.

THE PRINCIPLES TO BE APPLIED

When we treated (1) of mortification in general according to the Gospel and St. Paul, we saw that it is imposed on us for four principal motives: (I) because of the consequences of original sin, especially of concupiscence; (2) because of the effects of our personal sins; (3) because of the infinite elevation of our supernatural end (God seen as He sees Himself), which demands a subjection not only of the senses to reason, but of reason to the spirit of faith and to charity; (4) finally, because of the necessity of carrying the cross in order to follow Christ who died for us.

We must now apply these principles and see, first of all, what the mortification or active purification of the senses and of the sensible appetites should be.

St. Thomas treats this subject at length when he discusses the passions in general and in particular, also the seven. capital sins and their results, and finally when he speaks of the virtues that have their seat in the sensible appetites, such as temperance, chastity, fortitude, patience, meekness, and so on.

Among the great masters of the spiritual life, St. John of the Cross deals with this same subject in The Ascent of Mount Carmel (2) and at the beginning of The Dark Night (3) where he discusses the faults of beginners, or the seven capital sins transposed into the spiritual order: spiritual pride, spiritual gluttony, spiritual sloth, and so on.

Here we should recall the necessity of observing the precepts, especially the supreme precepts of love of God and of our neighbor, consequently of avoiding every mortal sin, and also of guarding ourselves better against our more or less deliberate venial sins. Although a man cannot, without a very special help which the Blessed Virgin received, continually avoid all venial sins taken together, he can avoid each one of them in particular. He should also strive more and more to suppress imperfection, which is a lesser good, an act of a lesser degree of generosity in the service of God. The lesser good is not an evil; but, in the order of good, one should not stop at the lowest rung of the ladder, at the least degree of light and warmth. The happy medium of the acquired virtue of temperance, described by Aristotle, is doubtless already a good, but we should aspire higher, that is, to the happy mean of infused temperance, which, moreover, rises in proportion to the growth of this virtue, united to that of penance, especially when the gifts of the Holy Spirit, like that of fear, incline us to greater generosity in order the better to overcome ourselves and advance more rapidly.(4) Besides, there are still many degrees in this greater generosity, according, for example, as one ascends toward the summit of perfection by the winding road, which is easier, or by the straight road traced by St. John of the Cross, which reaches its goal more rapidly and leads higher.

To avoid sin and imperfection, we must remember here that the capital sins dispose to others, which are often more serious, as vainglory does to disobedience, anger to blasphemy, avarice to hardness, gluttony to impurity, luxury to the hatred of God. We could never beg God too fervently for light to see the gravity of sin and to have a greater contrition for our faults. With fraternal charity, it is one of the greatest signs of spiritual progress.

We must also remember that venial sin, especially if it is repeated, disposes to mortal sin; for he who easily commits venial sin loses purity of intention, and if the occasion presents itself, he may sin mortally. Venial sin is thus on a dangerous slope, like a wall which hinders us from reaching union with God. On the road of perfection, he who does not advance, falls back.

Likewise imperfection, or an act not wholly generous, disposes us to venial sin. Acts that do not measure up to our degree of charity and of the other virtues (actus remissi), although they may still be meritorious, indirectly dispose us to redescend, for they do not exclude as much as they ought the inordinate inclinations which may cause us to fall. We shall discuss especially the mortification of sensuality and of anger.

I quote this here for your edification.
Pray excuse my lack of posts for the last several days.