The means of getting rid of all these evils, whether mortal sins, venial ones, imperfections, or attachment to any or all of these, you will find most clearly set forth by our Blessed Father in the same book.[2] I once asked him what was the true difference between venial sin and imperfection, and I will try to recall his teaching on the subject that I may impart it to you. Every venial sin is an imperfection, but every imperfection is not a venial sin. In sin there is always malice, and malice is in the will, hence the maxim that nothing involuntary is sin; and according to the degree of this malice, whether great or small, and according to the matter on which it is exercised, the sin is either mortal or venial. You ask me if imperfections are matters sufficient for confession, as well as venial sin. Our Blessed Father considered that it was well to accuse ourselves of them in order to learn from the confessor how to correct ourselves of and get rid of them. He did not, however, think them sufficient matter for the Sacrament, and for this reason when his penitents only told him of imperfections he would make them add some venial sin committed in the past, so as to furnish sufficient matter for absolution, I say sufficient, but not absolutely necessary matter, for it is only mortal sin that has these two qualities. [Footnote 1: Part i. chap. 22.] [Footnote 2: Part i. chaps. 6, 7, 22, 23, 24.] UPON VENIAL SIN. He compares venial sin to the diamond which was thought by its presence to prevent the loadstone from attracting iron. A soul attached to venial sin is retarded in its progress in the path of justice, but when the hindrance is removed God dilates the heart and makes it to run in the way of His commandments. You ask me if a great number of venial sins can ever make up a mortal one, and consequently cause us to lose the grace of God. No, indeed! Not all the venial sins which ever existed could make one mortal sin: but nevertheless, not many venial sins are needed to dispose us to commit a mortal one, as it is written that _he that contemneth small things shall fall by little and little,[1] and that he who loves danger shall perish in it_.[2] For, according to the maxim of St. Bernard, received by all spiritual writers, not to advance in the way of God is to fall back, not to sow with Him is to scatter, not to gather up is to lose, not to build is to pull down, not to be for God is to be against Him, not to reap with Him is to lay waste. Now to commit a venial sin is essentially a not working with God, though it may not be a positive working against Him. "Charity," says our Blessed Father, "being an active quality cannot be long without either acting or dying: it is, say the early Fathers, symbolized by Rachel. _Give me children_, she said to her husband, _otherwise I shall die_.[3] Thus charity urges the heart which she has espoused to make her fertile in good works; otherwise she will perish."