Introduction to the Devote Life - as inspired by St. Francis De Sales

I am currently reading St. Francis of De Sales', "Introduction to the Devote Life," and  I am discussing it with a friend. I think that St. Francis has a very simple and direct way to approach holiness.

He really has helped me become more aware of how to complete the journey, as opposed to just being on it. I believe that St. Francis addresses exactly the way to overcome sin and reach the perfection that Jesus Christ calls us to: "be perfect as your heavenly Father is perfect." St. Francis breaks this journey down into simple steps. 

• Stop committing mortal sins!
• Get rid of the attachments to mortal sin!
• Stop committing venials sins!
• Get rid of the attachments to venial sin! 

As a a refresher, I am breaking out the Baltimore Catechism (didn't you just love it as a kid?):

66 - 67, 69. What is mortal sin? Why is the sin called mortal? 

What are the three things necessary to make a sin mortal?

 Mortal sin is a grievous offense against the law of God. This sin is called mortal, or deadly, because it deprives the sinner of sanctifying grace, the supernatural life of the soul. To make a sin mortal these three things are necessary:

i) first, the thought, desire, word, action or omission must be seriously wrong;

ii) second, the sinner must be mindful of the serious wrong;

iii) third, the sinner must fully consent to it.

So... in other words to do the first thing St. Francis recommends, we must stop fully consenting to and committing grievous offenses against God. Easy! Right? :-)

After we become a master of this, the second task is to rid ourselves of the delight we experience with these sins: "I would commit these, if only the fear of God wasn't stopping me!" vs. "I hate doing that because it is harmful to me and the relationship I have with God and my neighbor. I am disgusted by the thought of doing that!"

And lastly (in my summary of his way), St. Francis recommends the purging of venial sin.

70 &71. What is venial sin? How can a sin be venial?

Venial sin is a less serious offense against the law of God, which does not deprive the soul of

 sanctifying grace... A sin can be venial in two ways:

i) first, when the evil done is not seriously wrong;

ii) second, when the evil done is seriously wrong, 

but the sinner sincerely believes it is only slightly wrong, 

or does not give full consent to it.

For both mortal and venial sins, their sources come from the following vices: pride, covetousness, lust, anger, gluttony, envy and sloth. These are also known as Capital or Deadly Sins. (75. They are called capital sins because they, in themselves, are not the greatest sins, but they are the chief reasons why men commit sin.)

Since all sin is displeasing to God, and sometimes, even deadly for us, I think it is wise to try and cut off every source of sin in our lives. For myself, I am going to look at each capital sin closely for a week . In doing so, I will compare them to the virtues opposite to them. I desire to develop the virtues that counter them such as humility, gratitude, chastity, charity, temperance etc.,. Therefore, I will include the prayers and ideas that I have come across to help root out the vice and strengthen the virtue. I will chose a new capital sin to examine each Sunday. Today, I will start with.... PRIDE. See my next blog entry for today.

Happy Sunday!

Meanwhile, you might find this article helpful: Examination of Conscience for Adults
or, try this quiz for a quick examination :-): Seven Deadly Sins Quiz - What's Your Sin?

Three Degrees of Humility

     As conceived by St. Ignatius, humility is the proper disposition that a human will should assume in relation to the divine will. It may reach one of three levels of union with the will of God, in ascending order of sublimity.
    I. The first form of humility means that quality of submission to the Divine Majesty which makes the will ready to sacrifice any created good, even life itself, rather than disobey a commandment of God binding under mortal sin. In terms of indifference or interior freedom, it requires habitual detachment at least from those creatures which cannot be enjoyed without loss of sanctifying grace.
     II.The second level of humility is essentially higher. It presupposes the first but goes beyond it with a readiness to sacrifice anything rather than offend God by venial sin. To practice the second degree, I should be no more "inclined to have riches rather than poverty, to seek honor rather than dishonor, to desire a long life rather than a short life, provided in either alternative I should promote equally the service of God and the salvation of my soul." St. Ignatius' doctrine here is in full accord with the Church's spiritual teaching. Our fallen human nature requires many practices which are not binding under mortal sin. In fact, we must perform even some actions which are not strictly obligatory if we are to avoid sinning mortally.
     III. Assuming that a person has attained the first and second levels, there is still one higher degree, which is "the most perfect kind of humility."
     As explained by St. Ignatius in a little-known Directory written by himself, the basic difference between the second and third modes lies in the attitude of the will towards poverty and humiliations. If my will is ready to accept them, but equally ready to avoid them, then I am in the second degree. But if I am not only willing to accept, but actually prefer poverty and humiliations, then I am in the third level of humility.
     Concretely, this means that a person is willing to accept the evangelical counsels. Thus a person making the Spiritual Exercises is to be encouraged "to desire the counsels rather than (just) the precepts, if this be for the greater service of God" (Monumenta Historica, "Exercitia Spiritualia," pp. 779, 781).
 taken from Father John A. Hardon, S.J. Archives: http://www.therealpresence.org/archives/Saints/Saints_001.htm