'There is a certain manner of prayer most simple and very useful;
it is, to be habitually in the presence of God. And this sight of God will produce in us an intimate union with Him, a simple and perfect intention. Oh, how precious is this manner of prayer!'
St. Francis de Sales
#mentalprayer #francisdesales
it is, to be habitually in the presence of God. And this sight of God will produce in us an intimate union with Him, a simple and perfect intention. Oh, how precious is this manner of prayer!'
St. Francis de Sales
#mentalprayer #francisdesales
'Those who refuse to work with their hands under the pretext that one should pray without ceasing, in reality do not pray either. By the very fact that they think, through idleness, to give the soul freedom from cares, they entangle it in a labyrinth of thoughts with no way out and so make it incapable of prayer. A body laboring at some piece of work keeps the thought close by, since the task of thought, like that of the eyes, is to watch over what is being done and to help the body act faultlessly; but a body at rest gives thought freedom to wander, for during rest passions are apt to be set in motion and every lustful memory entices the thought away and captures it like a slave.'
St. Nilus of Sinai
#mentalprayer
St. Nilus of Sinai
#mentalprayer
Virtues are formed by prayer.
Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy. Prayer draws into the soul the Holy Spirit, and raises man to Heaven.'
St. Ephrem of Syria
#mentalprayer
Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy. Prayer draws into the soul the Holy Spirit, and raises man to Heaven.'
St. Ephrem of Syria
#mentalprayer
"And every day, when your heart especially feels the loneliness of life, pray ."
St. Pio of Pietrelcina
"Everyone of us needs half an hour of prayer each day, except when we are busy- then we need an hour."
St. Francis de Sales
#mentalprayer
St. Pio of Pietrelcina
"Everyone of us needs half an hour of prayer each day, except when we are busy- then we need an hour."
St. Francis de Sales
#mentalprayer
Would you like me to teach you how to grow from virtue to virtue and how, if you are already recollected at prayer, you can be even more attentive next time, and so give God more pleasing worship? Listen, and I will tell you. If a tiny spark of God’s love already burns within you, do not expose it to the wind, for it may get blown out. Keep the stove tightly shut so that it will not lose its heat and grow cold. In other words, avoid distractions as well as you can. Stay quiet with God. Do not spend your time in useless chatter.
St Charles Borromeo
#mentalprayer #virtue
St Charles Borromeo
#mentalprayer #virtue
http://www.catholictradition.org/Classics/prayer.htm
online read
Prayer: The Great Means of Salvation and of Perfection
St. Alphonsus Liguori
Doctor of the Church
1759
With Nihil Obstat and Imprimatur
#mentalprayer
online read
Prayer: The Great Means of Salvation and of Perfection
St. Alphonsus Liguori
Doctor of the Church
1759
With Nihil Obstat and Imprimatur
#mentalprayer
www.catholictradition.org
PRAYER
St. Romuald's Rule
Sit in your cell as in paradise.
Put the whole world behind you and forget it.
Watch your thoughts like a good fisherman watching for fish,
The path you must follow is in the Psalms — never leave it.
If you have just come to the monastery,
and in spite of your good will you cannot accomplish what you want,
take every opportunity you can to sing the Psalms in your heart
and to understand them with your mind.
And if your mind wanders as you read, do not give up;
hurry back and apply your mind to the words once more.
Realize above all that you are in God's presence, and stand there with the attitude of one who stands before the emperor.
Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes nothing and eats nothing but what his mother brings him.
#mentalprayer
Sit in your cell as in paradise.
Put the whole world behind you and forget it.
Watch your thoughts like a good fisherman watching for fish,
The path you must follow is in the Psalms — never leave it.
If you have just come to the monastery,
and in spite of your good will you cannot accomplish what you want,
take every opportunity you can to sing the Psalms in your heart
and to understand them with your mind.
And if your mind wanders as you read, do not give up;
hurry back and apply your mind to the words once more.
Realize above all that you are in God's presence, and stand there with the attitude of one who stands before the emperor.
Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes nothing and eats nothing but what his mother brings him.
#mentalprayer
Mental Prayer
according to St. Alphonsus Maria de Liguori
Chapter 3. The Ends of Mental Prayer
WE OUGHT NOT TO SEEK IN MENTAL PRAYER
SPIRITUAL CONSOLATIONS
We must apply ourselves to meditation, not for the sake of spiritual consolations, but chiefly in order to learn what is the will of God concerning us. "Speak Lord," said Samuel to God, "for Thy servant heareth" (1 Kings 3: 9). Lord, make me to know what Thou wilt, that I may do it. Some persons continue meditation as long as consolations continue; but when these cease, they leave off meditation.
It is true that God is accustomed to comfort His beloved souls at the time of meditation, and to give them some foretaste of the delights He prepares in Heaven for those who love Him.
These are things which the lovers of the world do not comprehend; they who have not taste except for earthly delights despise those which are celestial. Oh, if they were wise, how surely would they leave their pleasures to shut themselves in their closets, to speak alone with God!
Meditation is nothing more than a converse between the soul and God; the soul pours forth to Him its affections, its desires, its fears, its requests, and God speaks to the heart, causing it to know His goodness, and the love which He bears it, and what it must do to please Him.
But these delights are not constant, and for the most part, holy souls experience much dryness of spirit in meditation. "With dryness and temptations," says St. Teresa, "the Lord makes proof of those who love Him." And she adds, "Even if this dryness lasts through life, let not the soul leave off meditation; the time will come when all will be well rewarded."
The time of dryness is the time for gaining the greatest rewards; and when we find ourselves apparently without fervor, without good desires, and, as it were, unable to do a good act, let us humble ourselves and resign ourselves, for this very meditation will be more fruitful than others.
It is enough then to say, if we can say nothing more, "O Lord, help me, have mercy on me, abandon me not!" Let us also have recourse to our comforter, the most holy Mary. Happy he who does not leave off meditation in the hour of desolation.
#stalphonsus #mentalprayer
according to St. Alphonsus Maria de Liguori
Chapter 3. The Ends of Mental Prayer
WE OUGHT NOT TO SEEK IN MENTAL PRAYER
SPIRITUAL CONSOLATIONS
We must apply ourselves to meditation, not for the sake of spiritual consolations, but chiefly in order to learn what is the will of God concerning us. "Speak Lord," said Samuel to God, "for Thy servant heareth" (1 Kings 3: 9). Lord, make me to know what Thou wilt, that I may do it. Some persons continue meditation as long as consolations continue; but when these cease, they leave off meditation.
It is true that God is accustomed to comfort His beloved souls at the time of meditation, and to give them some foretaste of the delights He prepares in Heaven for those who love Him.
These are things which the lovers of the world do not comprehend; they who have not taste except for earthly delights despise those which are celestial. Oh, if they were wise, how surely would they leave their pleasures to shut themselves in their closets, to speak alone with God!
Meditation is nothing more than a converse between the soul and God; the soul pours forth to Him its affections, its desires, its fears, its requests, and God speaks to the heart, causing it to know His goodness, and the love which He bears it, and what it must do to please Him.
But these delights are not constant, and for the most part, holy souls experience much dryness of spirit in meditation. "With dryness and temptations," says St. Teresa, "the Lord makes proof of those who love Him." And she adds, "Even if this dryness lasts through life, let not the soul leave off meditation; the time will come when all will be well rewarded."
The time of dryness is the time for gaining the greatest rewards; and when we find ourselves apparently without fervor, without good desires, and, as it were, unable to do a good act, let us humble ourselves and resign ourselves, for this very meditation will be more fruitful than others.
It is enough then to say, if we can say nothing more, "O Lord, help me, have mercy on me, abandon me not!" Let us also have recourse to our comforter, the most holy Mary. Happy he who does not leave off meditation in the hour of desolation.
#stalphonsus #mentalprayer
Levels of Prayer
St. Teresa of Avila taught that the intensity of one's prayer life coincides with the intensity of one's charity. This is based on solid theology and was confirmed by St. Pius X who taught that the grades of prayer represent the grades of elevation or ascent to Christian perfection. In other words, where you are in your prayer life is a gauge of where you are in your spiritual life. You cannot advance in Christian perfection without advancing in grades of prayer.
“…pray, and never give up praying. If you pray, you will be certainly saved; if you do not pray, you will be certainly damned.” – St. Alphonsus De Liguori’s Conclusion to a Short Treatise on Prayer
The Church teaches us that there are three major expressions (or forms) of prayer – Vocal, Meditation, and Contemplation.
Through the lives of the Saints and their works, and the efforts of theologians, it is understood that there are nine levels or grades of prayer:
1.Vocal Prayer
___
2. Mental Prayer
3. Affective Prayer
4. Acquired Recollection
5. Infused Contemplation
6. Prayer of Quiet
___
7. Simple Union
8. Conforming Union
9. Transforming Union
Notice the lowest form of prayer is Vocal Prayer, meaning using words either audibly or mentally, whereas mental prayer is primarily in the intellect, focusing on God or meditating on some mystery without words of any kind. The Holy Rosary combines the first two levels through vocal prayers while meditating on the mysteries of our Lord (Mental Prayer). The saints tell us that Mental Prayer is the gateway to all the higher forms of prayer, and the higher you ascend also corresponds to your progress in virtue.
Church describes vocal prayer: “Vocal prayer associates the body with the interior prayer of the heart. Even the most interior prayer, however, cannot dispense with vocal prayer. In any case, it must always spring from a personal faith. With the Our Father Jesus has taught us a perfect form of vocal prayer.”
Meditation is a higher form of prayer than vocal prayer as it utilizes the power of your imagination with focus on holy truths. Meditation has been referred to as one of the more difficult forms of prayer as many have not yet mastered their imagination and distraction becomes common-place. The Compendium of the Catholic Church states: “Meditation is a prayerful reflection that begins above all in the Word of God in the Bible. Meditation engages though, imagination, emotion and desire in order to deepen our faith, convert our heart and fortify our will to follow Christ. It is a first step toward the union of love with God.” Or as St. Padre Pio has said, “The final purpose of meditation is the love of God and one’s neighbor. Love the first with all your soul and without reservation, love the second as another self, and you will have arrived at the final purpose of meditation.” And this beloved saint, knowing how difficult meditative prayer gives us hope in saying, “When you do not succeed in meditating well do not, for this reason, cease to do your duty. If there are many distractions do not lose heart. Make a meditation on patience; you will profit all the same. Fix the time, the length of your meditation, and do not rise from your place until you have finished it.
Contemplative prayer is a simple gaze upon God in silence and love. It is a gift of God, a moment of pure faith during which the one praying seeks Christ, surrenders himself to the loving will of the Father, and places his being under the action of the Holy Spirit. Saint Teresa of Avila defines contemplative prayer as the intimate sharing of friendship, “in which time is frequently taken to be along with God who we know loves us.”
https://youtu.be/WeOLenpKta8
#mentalprayer
St. Teresa of Avila taught that the intensity of one's prayer life coincides with the intensity of one's charity. This is based on solid theology and was confirmed by St. Pius X who taught that the grades of prayer represent the grades of elevation or ascent to Christian perfection. In other words, where you are in your prayer life is a gauge of where you are in your spiritual life. You cannot advance in Christian perfection without advancing in grades of prayer.
“…pray, and never give up praying. If you pray, you will be certainly saved; if you do not pray, you will be certainly damned.” – St. Alphonsus De Liguori’s Conclusion to a Short Treatise on Prayer
The Church teaches us that there are three major expressions (or forms) of prayer – Vocal, Meditation, and Contemplation.
Through the lives of the Saints and their works, and the efforts of theologians, it is understood that there are nine levels or grades of prayer:
1.Vocal Prayer
___
2. Mental Prayer
3. Affective Prayer
4. Acquired Recollection
5. Infused Contemplation
6. Prayer of Quiet
___
7. Simple Union
8. Conforming Union
9. Transforming Union
Notice the lowest form of prayer is Vocal Prayer, meaning using words either audibly or mentally, whereas mental prayer is primarily in the intellect, focusing on God or meditating on some mystery without words of any kind. The Holy Rosary combines the first two levels through vocal prayers while meditating on the mysteries of our Lord (Mental Prayer). The saints tell us that Mental Prayer is the gateway to all the higher forms of prayer, and the higher you ascend also corresponds to your progress in virtue.
Church describes vocal prayer: “Vocal prayer associates the body with the interior prayer of the heart. Even the most interior prayer, however, cannot dispense with vocal prayer. In any case, it must always spring from a personal faith. With the Our Father Jesus has taught us a perfect form of vocal prayer.”
Meditation is a higher form of prayer than vocal prayer as it utilizes the power of your imagination with focus on holy truths. Meditation has been referred to as one of the more difficult forms of prayer as many have not yet mastered their imagination and distraction becomes common-place. The Compendium of the Catholic Church states: “Meditation is a prayerful reflection that begins above all in the Word of God in the Bible. Meditation engages though, imagination, emotion and desire in order to deepen our faith, convert our heart and fortify our will to follow Christ. It is a first step toward the union of love with God.” Or as St. Padre Pio has said, “The final purpose of meditation is the love of God and one’s neighbor. Love the first with all your soul and without reservation, love the second as another self, and you will have arrived at the final purpose of meditation.” And this beloved saint, knowing how difficult meditative prayer gives us hope in saying, “When you do not succeed in meditating well do not, for this reason, cease to do your duty. If there are many distractions do not lose heart. Make a meditation on patience; you will profit all the same. Fix the time, the length of your meditation, and do not rise from your place until you have finished it.
Contemplative prayer is a simple gaze upon God in silence and love. It is a gift of God, a moment of pure faith during which the one praying seeks Christ, surrenders himself to the loving will of the Father, and places his being under the action of the Holy Spirit. Saint Teresa of Avila defines contemplative prayer as the intimate sharing of friendship, “in which time is frequently taken to be along with God who we know loves us.”
https://youtu.be/WeOLenpKta8
#mentalprayer
YouTube
Spiritual Theology Series: Levels of Prayer ~ Fr Ripperger
The 2nd part of the lectures on spritual theology. Prayer is the topic of this one. For more sermons & lectures please visit
http://sensustraditionis.org/ & remember to do the PenanceWare Fr asks for
Fr Ripperger's order of exorcists http://dolorans.org/…
http://sensustraditionis.org/ & remember to do the PenanceWare Fr asks for
Fr Ripperger's order of exorcists http://dolorans.org/…
Ecce Verbum
Mental Prayer according to St. Alphonsus Maria de Liguori Chapter 3. The Ends of Mental Prayer WE OUGHT NOT TO SEEK IN MENTAL PRAYER SPIRITUAL CONSOLATIONS We must apply ourselves to meditation, not for the sake of spiritual consolations, but chiefly in…
Method of mental prayer or Meditation
according to St. Alphonsus Liguori
I. PREPARATION.
A recollected life and regular Spiritual Reading are the best remote preparation.
For the immediate preparation, make three short but fervent acts
(I) An Act of Adoration of God present to the soul.
Example: O my God, I believe Thou art really here present; I bow down and adore Thee. Thou art so good, I am so
sinful; Thou art so great, I am only nothingness; etc.
(2) An Act of Sorrow for Sin:
Example: O my God, I am heartily sorry for all my sins of thought, word, deed, and omission, and by the help of Thy
holy grace I will never sin again.
(3) A Petition for Light and Strength:
Example: O my God, give me light to see Thy holy Will, give me grace to do Thy Will. O .Wisdom of the Sacred
Heart of Jesus, direct me in all my ways. O Love of the Sacred Heart, consume me in Thy fire.
Add a Hail Mary to the Blessed Virgin and an ejaculation to St. Joseph, your Patron Saints and Angel Guardian.
II. BODY OF THE PRAYER.
Use the mind in thinking on some subject as much as is necessary in order to pray fervently. But do not imagine that very much is necessary in order to pray. Do not wait for a great fire to burn up in your soul, but cherish any little spark you may feel.
To help your mind, read a text of Scripture or a short Meditation out of a book. St. Teresa used a book in her Meditations for seventeen years.
Meditate for a few minutes on any thought that has struck you; that is, think for a short time on what it means, what lessons it teaches you, and ask yourself: What have I done about this hitherto? What shall I now do? But remember, you think only in order that you may pray.
The great benefit of Mental Prayer consists less in meditation or thinking than in acts, prayers and resolutions, which are the fruits of Meditation. The thinking is the needle which draws after it the golden thread of acts, prayers and resolutions. The thread is more important than the needle. The chief part of the time of Meditation should, then, be spent in making
1. Acts and Affections.
Examples. -Acts of Humility: 'My God, I am nothing in Thy sight. Act of Thanksgiving: 'My God, I thank Thee for Thy goodness. Act of Love: ' My God, I love Thee with my whole heart. I wish to please Thee in all things. I will only what Thou wiliest. I love Thee because Thou art infinitely good. Do with me and mine all that pleases Thee, because it is Thy will. Acts of love and of contrition are golden chains binding us to God. St. Thomas says: ' Every act of love merits eternal life. Make then many simple but fervent acts of love and sorrow.
2. Prayers of Petition.
In mental prayer, it is extremely useful, and, perhaps better than all else, to make many earnest petitions for the graces you want. Always ask, above all, for (a) the perfect forgiveness of all past sin; (b) the perfect love of God; and (c) the grace of a holy death. 'At first, said Father Paul Segneri, S.J., 'I used to employ my time of prayer in reflections and affections, but God opened my eyes, and then I gave myself to petitions, and if I have any good, it comes from this practice.
3. Resolutions.
'The progress of a soul, says St. Teresa, ' does not consist in thinking much of God, but in loving Him, and this love is gained by resolving to do much for Him. Make one practical resolution that you mean to keep during the day.
III. CONCLUSION.
Three short fervent acts:
(1) Thank God for the light He has given you.
(2) Renew your resolution to abstain from some fault or to do some good thing, during the day. (3) Ask the Eternal Father, for the love of Jesus and Mary, to help you to keep it. At the end of meditation, always pray for poor sinners and for the souls in Purgatory.
N.B.-The acts and prayers of petition should occupy the most of the time. Thus, in a half-hour's prayer, give three minutes to the preparation: think for five minutes and then pray.
#mentalprayer #stalphonsus
according to St. Alphonsus Liguori
I. PREPARATION.
A recollected life and regular Spiritual Reading are the best remote preparation.
For the immediate preparation, make three short but fervent acts
(I) An Act of Adoration of God present to the soul.
Example: O my God, I believe Thou art really here present; I bow down and adore Thee. Thou art so good, I am so
sinful; Thou art so great, I am only nothingness; etc.
(2) An Act of Sorrow for Sin:
Example: O my God, I am heartily sorry for all my sins of thought, word, deed, and omission, and by the help of Thy
holy grace I will never sin again.
(3) A Petition for Light and Strength:
Example: O my God, give me light to see Thy holy Will, give me grace to do Thy Will. O .Wisdom of the Sacred
Heart of Jesus, direct me in all my ways. O Love of the Sacred Heart, consume me in Thy fire.
Add a Hail Mary to the Blessed Virgin and an ejaculation to St. Joseph, your Patron Saints and Angel Guardian.
II. BODY OF THE PRAYER.
Use the mind in thinking on some subject as much as is necessary in order to pray fervently. But do not imagine that very much is necessary in order to pray. Do not wait for a great fire to burn up in your soul, but cherish any little spark you may feel.
To help your mind, read a text of Scripture or a short Meditation out of a book. St. Teresa used a book in her Meditations for seventeen years.
Meditate for a few minutes on any thought that has struck you; that is, think for a short time on what it means, what lessons it teaches you, and ask yourself: What have I done about this hitherto? What shall I now do? But remember, you think only in order that you may pray.
The great benefit of Mental Prayer consists less in meditation or thinking than in acts, prayers and resolutions, which are the fruits of Meditation. The thinking is the needle which draws after it the golden thread of acts, prayers and resolutions. The thread is more important than the needle. The chief part of the time of Meditation should, then, be spent in making
1. Acts and Affections.
Examples. -Acts of Humility: 'My God, I am nothing in Thy sight. Act of Thanksgiving: 'My God, I thank Thee for Thy goodness. Act of Love: ' My God, I love Thee with my whole heart. I wish to please Thee in all things. I will only what Thou wiliest. I love Thee because Thou art infinitely good. Do with me and mine all that pleases Thee, because it is Thy will. Acts of love and of contrition are golden chains binding us to God. St. Thomas says: ' Every act of love merits eternal life. Make then many simple but fervent acts of love and sorrow.
2. Prayers of Petition.
In mental prayer, it is extremely useful, and, perhaps better than all else, to make many earnest petitions for the graces you want. Always ask, above all, for (a) the perfect forgiveness of all past sin; (b) the perfect love of God; and (c) the grace of a holy death. 'At first, said Father Paul Segneri, S.J., 'I used to employ my time of prayer in reflections and affections, but God opened my eyes, and then I gave myself to petitions, and if I have any good, it comes from this practice.
3. Resolutions.
'The progress of a soul, says St. Teresa, ' does not consist in thinking much of God, but in loving Him, and this love is gained by resolving to do much for Him. Make one practical resolution that you mean to keep during the day.
III. CONCLUSION.
Three short fervent acts:
(1) Thank God for the light He has given you.
(2) Renew your resolution to abstain from some fault or to do some good thing, during the day. (3) Ask the Eternal Father, for the love of Jesus and Mary, to help you to keep it. At the end of meditation, always pray for poor sinners and for the souls in Purgatory.
N.B.-The acts and prayers of petition should occupy the most of the time. Thus, in a half-hour's prayer, give three minutes to the preparation: think for five minutes and then pray.
#mentalprayer #stalphonsus
Dom Lorenzo Scupoli lays down seven methods to benefit from prayer
1. Have a sincere desire to serve God in the manner that is agreeable to Him. God deserves our homage and service. We will only triumph over the devil, master ourselves, and be children of God by observing His law and doing our duty.
2. Have vibrant faith and firm confidence that God will supply the necessary assistance for you to work out your salvation. "A soul rekindled with this holy confidence is like a sacred vessel into which divine Mercy pours the treasures of His grace; and the larger the vessel, the greater the abundance of Heavenly blessings it receives through prayer. "The greater your trust, the more you will receive".
3. The motive of your prayer must be the will of God, not the will of self. We must not wish anything that is not in utter conformity to God's will. Our intention in prayer must be to form the human will in complete harmony with the Divine will. Our intention cannot make the Divine will subservient to our own.
4. For prayer to be efficacious, our actions must suit our petitions. In other words, we must be worthy of the favours we ask. If you ask for a particular virtue, you need to be making an effort to practice it.
5.Before asking things of God, first humbly thank Him for all the benefits He has bestowed upon you. Always ask in a spirit of humility and gratitude.
6. Conclude your petitions by remembering the merits of Jesus Christ and His promise to hear our requests.
7. Be persistent in prayer. Our favors may not be immediately granted- but an infinitely good God cannot ignore our humble perseverance. Do not lose confidence in His goodness. Never forget the immense power that God possesses. Never cease to thank God whether He grants or refuses your petitions.
#mentalprayer
1. Have a sincere desire to serve God in the manner that is agreeable to Him. God deserves our homage and service. We will only triumph over the devil, master ourselves, and be children of God by observing His law and doing our duty.
2. Have vibrant faith and firm confidence that God will supply the necessary assistance for you to work out your salvation. "A soul rekindled with this holy confidence is like a sacred vessel into which divine Mercy pours the treasures of His grace; and the larger the vessel, the greater the abundance of Heavenly blessings it receives through prayer. "The greater your trust, the more you will receive".
3. The motive of your prayer must be the will of God, not the will of self. We must not wish anything that is not in utter conformity to God's will. Our intention in prayer must be to form the human will in complete harmony with the Divine will. Our intention cannot make the Divine will subservient to our own.
4. For prayer to be efficacious, our actions must suit our petitions. In other words, we must be worthy of the favours we ask. If you ask for a particular virtue, you need to be making an effort to practice it.
5.Before asking things of God, first humbly thank Him for all the benefits He has bestowed upon you. Always ask in a spirit of humility and gratitude.
6. Conclude your petitions by remembering the merits of Jesus Christ and His promise to hear our requests.
7. Be persistent in prayer. Our favors may not be immediately granted- but an infinitely good God cannot ignore our humble perseverance. Do not lose confidence in His goodness. Never forget the immense power that God possesses. Never cease to thank God whether He grants or refuses your petitions.
#mentalprayer
The Excellence of a free mind gained through prayer rather than by study
It is the mark of a perfect man, Lord, never to let his mind relax in attention to heavenly things, and to pass through many cares as though he had none; not as an indolent man does, but having by the certain prerogative of a free mind no disorderly affection for any created being.
Keep me, I beg You, most merciful God, from the cares of this life, lest I be too much entangled in them. Keep me from many necessities of the body, lest I be ensnared by pleasure. Keep me from all darkness of mind, lest I be broken by troubles and overcome. I do not ask deliverance from those things which worldly vanity desires so eagerly, but from those miseries which, by the common curse of humankind, oppress the soul of Your servant in punishment and keep him from entering into the liberty of spirit as often as he would.
My God, Sweetness beyond words, make bitter all the carnal comfort that draws me from love of the eternal and lures me to its evil self by the sight of some delightful good in the present. Let it not overcome me, my God. Let not flesh and blood conquer me. Let not the world and its brief glory deceive me, nor the devil trip me by his craftiness. Give me courage to resist, patience to endure, and constancy to persevere. Give me the soothing unction of Your spirit rather than all the consolations of the world, and in place of carnal love, infuse into me the love of Your name.
Behold, eating, drinking, clothing, and other necessities that sustain the body are burdensome to the fervent soul. Grant me the grace to use such comforts temperately and not to become entangled in too great a desire for them. It is not lawful to cast them aside completely, for nature must be sustained, but Your holy law forbids us to demand superfluous things and things that are simply for pleasure, else the flesh would rebel against the spirit. In these matters, I beg, let Your hand guide and direct me, so that I may not overstep the law in any way.
Thomas à Kempis,The Imitation of Christ, Book 3 Chapter 26
#mentalprayer
It is the mark of a perfect man, Lord, never to let his mind relax in attention to heavenly things, and to pass through many cares as though he had none; not as an indolent man does, but having by the certain prerogative of a free mind no disorderly affection for any created being.
Keep me, I beg You, most merciful God, from the cares of this life, lest I be too much entangled in them. Keep me from many necessities of the body, lest I be ensnared by pleasure. Keep me from all darkness of mind, lest I be broken by troubles and overcome. I do not ask deliverance from those things which worldly vanity desires so eagerly, but from those miseries which, by the common curse of humankind, oppress the soul of Your servant in punishment and keep him from entering into the liberty of spirit as often as he would.
My God, Sweetness beyond words, make bitter all the carnal comfort that draws me from love of the eternal and lures me to its evil self by the sight of some delightful good in the present. Let it not overcome me, my God. Let not flesh and blood conquer me. Let not the world and its brief glory deceive me, nor the devil trip me by his craftiness. Give me courage to resist, patience to endure, and constancy to persevere. Give me the soothing unction of Your spirit rather than all the consolations of the world, and in place of carnal love, infuse into me the love of Your name.
Behold, eating, drinking, clothing, and other necessities that sustain the body are burdensome to the fervent soul. Grant me the grace to use such comforts temperately and not to become entangled in too great a desire for them. It is not lawful to cast them aside completely, for nature must be sustained, but Your holy law forbids us to demand superfluous things and things that are simply for pleasure, else the flesh would rebel against the spirit. In these matters, I beg, let Your hand guide and direct me, so that I may not overstep the law in any way.
Thomas à Kempis,The Imitation of Christ, Book 3 Chapter 26
#mentalprayer
Saints on contemplation
We should speak to God as a friend speaks to his friend, or a servant to his master, sometimes asking a favor, sometimes accusing ourselves of our faults, sometimes laying before Him all that concerns us, our thoughts, our doubts, our projects, and our dispositions, and asking counsel from Him in all these things.
St. Ignatius
Some there are who visit with great devotion holy places and solemn shrines. I do not condemn their piety, but I would remind them that faith teaches us that our own interior is also a sanctuary, because it is the living temple of God, and the dwelling of the Most Holy Trinity. Let us enter, then, into this temple, and adore Our Lord there in spirit and in truth: this is a most sublime devotion. Make frequent visits to this interior sanctuary, and see that the lamps be ever burning there. These lamps are the virtues of faith, hope, and charity. Your soul is the temple in which the living God dwells by faith.
St. Paul of the Cross
There are many souls who close their ears against Him because they prefer to speak and hurry through vocal prayers as if a task had been set them to say a certain amount everyday. Do not imitate them. You are doing more by occasionally repeating a single petition of the Our Father than by repeating the whole of it many times in a hurry and not thinking [or willing] what you are saying.
St. Teresa of Jesus
In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass on to the contemplation of the Divine Light.
St. Isidore of Seville
Souls who aspire to a sublime union with God by contemplation usually suffer interior purgations in one way or another.
St. Paul of the Cross
You will note that the Lord establishes as the prime good contemplation, that is the gaze turned in the direction of the things of God. Hence we say that the other virtues, however useful and good we may say they are, must nevertheless be put on a secondary level, since they are all practiced for the sake of this one. "You are full of worry and are upset over many things when actually it should be over a few or even one." In saying this the Lord locates the primary good not in activity, however praiseworthy, however abundantly fruitful, but in the truly simple and unified contemplation of Himself.
St. John Cassian
Recall yourself sometimes to the interior solitude of your heart, and there, removed from all creatures, treat of the affairs of your salvation and your perfection with God, as a friend would speak heart to heart with another.
St. Francis of Sales
Disengage thyself a while from earthly care, and give thyself for a time to think of God, and to repose a little in Him. Then, having closed the door of thy senses, say with the affection of thy soul: O Lord, behold I am in quest of Thy lovely Countenance; teach Thy poor servant how to find it.
St. Augustine
link
#mentalprayer
We should speak to God as a friend speaks to his friend, or a servant to his master, sometimes asking a favor, sometimes accusing ourselves of our faults, sometimes laying before Him all that concerns us, our thoughts, our doubts, our projects, and our dispositions, and asking counsel from Him in all these things.
St. Ignatius
Some there are who visit with great devotion holy places and solemn shrines. I do not condemn their piety, but I would remind them that faith teaches us that our own interior is also a sanctuary, because it is the living temple of God, and the dwelling of the Most Holy Trinity. Let us enter, then, into this temple, and adore Our Lord there in spirit and in truth: this is a most sublime devotion. Make frequent visits to this interior sanctuary, and see that the lamps be ever burning there. These lamps are the virtues of faith, hope, and charity. Your soul is the temple in which the living God dwells by faith.
St. Paul of the Cross
There are many souls who close their ears against Him because they prefer to speak and hurry through vocal prayers as if a task had been set them to say a certain amount everyday. Do not imitate them. You are doing more by occasionally repeating a single petition of the Our Father than by repeating the whole of it many times in a hurry and not thinking [or willing] what you are saying.
St. Teresa of Jesus
In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass on to the contemplation of the Divine Light.
St. Isidore of Seville
Souls who aspire to a sublime union with God by contemplation usually suffer interior purgations in one way or another.
St. Paul of the Cross
You will note that the Lord establishes as the prime good contemplation, that is the gaze turned in the direction of the things of God. Hence we say that the other virtues, however useful and good we may say they are, must nevertheless be put on a secondary level, since they are all practiced for the sake of this one. "You are full of worry and are upset over many things when actually it should be over a few or even one." In saying this the Lord locates the primary good not in activity, however praiseworthy, however abundantly fruitful, but in the truly simple and unified contemplation of Himself.
St. John Cassian
Recall yourself sometimes to the interior solitude of your heart, and there, removed from all creatures, treat of the affairs of your salvation and your perfection with God, as a friend would speak heart to heart with another.
St. Francis of Sales
Disengage thyself a while from earthly care, and give thyself for a time to think of God, and to repose a little in Him. Then, having closed the door of thy senses, say with the affection of thy soul: O Lord, behold I am in quest of Thy lovely Countenance; teach Thy poor servant how to find it.
St. Augustine
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#mentalprayer
www.newadvent.org
CATHOLIC ENCYCLOPEDIA: Contemplation
The idea of contemplation is connected with that of mystical theology
Ecce Verbum
Dom Lorenzo Scupoli lays down seven methods to benefit from prayer 1. Have a sincere desire to serve God in the manner that is agreeable to Him. God deserves our homage and service. We will only triumph over the devil, master ourselves, and be children of…
Ought we to pray for others?
"On Prayer and the Contemplative Life" by St. Thomas Aquinas
S. James, in his Epistle, says : Pray for one another that ye may be saved.
As we said above, we ought in prayer to ask for those things which we ought to desire. But we ought to desire good things not for ourselves only but also for others, for this belongs to that charity which we ought to exercise towards our neighbour. Hence charity demands that we pray for others.
In accordance with this S. Chrysostom says : "Necessity compels us to pray for ourselves, fraternal charity urges us to pray for others. But that prayer is more pleasing before God which arises not so much from our needs as from the demands of fraternal charity."
S. Cyprian says: "We do not say my Father, but our Father, neither do we say Give me, but give us; and this because the Teacher of Unity did not wish prayer to be made privately, viz., that each should pray for himself alone; for He wished one to pray for all since He in His single Person had borne all."
To pray for oneself is a condition attaching to prayer; not indeed a condition affecting its merit, but a condition which is necessary if we would ensure the attainment of what we ask.
For it sometimes happens that prayer made for another does not avail even though it be devout and persevering and for things pertaining to a man's salvation; and this is because of the existence of some hindrance on the part of him for whom we pray, as we read in Jeremias : If Moses and Samuel shall stand before Me, My soul is not towards this people. None the less, such prayer will be meritorious on the part of him who prays, for he prays out of charity; thus on the words, And my prayer shall be turned into my bosom, the Interlinear Gloss has: "That is, and even though it avail not for them, yet shall I not be without my reward."
We have to pray even for sinners, that they may be converted, and for the good, that they may persevere and make progress.
Our prayers for sinners, however, are not heard for all, but for some. For they are heard for those who are predestined, not for those who are foreknown as reprobate; just in the same way as when we correct our brethren, such corrections avail among the predestinate but not among the reprobate, according to the words: No man can correct whom He hath despised. Wherefore also it is said: He that knoweth his brother to sin a sin that is not unto death, let him ask, and life shall be given to him who sinneth not to death. But just as we can refuse to no one, as long as he liveth on this earth, the benefit of correction—for we cannot distinguish between the predestinate and the reprobate, as S. Augustine says—so neither can we refuse to anyone the suffrage of our prayers.
And for good men we have to pray, and this for a threefold reason: firstly, because the prayers of many are more easily heard; thus on the words: I beseech ye therefore, help me in your prayers for me, the Ordinary Gloss of S. Ambrose says: "Well does the Apostle ask his inferiors to pray for him; for even the very least become great when many in number, and when gathered together with one mind; and it is impossible that the prayers of many should not avail" to obtain, that is, what is obtainable. And secondly, that thanks may be returned by many for the benefits conferred by God upon the just, for these same benefits tend to the profit of many—as is evident from the Apostle's words to the Corinthians. And thirdly, that those who are greater may not therefore be proud, but may realize that they need the suffrages of their inferiors.
"Father, I will that where I am they also whom Thou hast given Me may be with Me; that they may see My glory, which Thou hast given Me: because Thou hast loved Me before the foundation of the world."
#mentalprayer
"On Prayer and the Contemplative Life" by St. Thomas Aquinas
S. James, in his Epistle, says : Pray for one another that ye may be saved.
As we said above, we ought in prayer to ask for those things which we ought to desire. But we ought to desire good things not for ourselves only but also for others, for this belongs to that charity which we ought to exercise towards our neighbour. Hence charity demands that we pray for others.
In accordance with this S. Chrysostom says : "Necessity compels us to pray for ourselves, fraternal charity urges us to pray for others. But that prayer is more pleasing before God which arises not so much from our needs as from the demands of fraternal charity."
S. Cyprian says: "We do not say my Father, but our Father, neither do we say Give me, but give us; and this because the Teacher of Unity did not wish prayer to be made privately, viz., that each should pray for himself alone; for He wished one to pray for all since He in His single Person had borne all."
To pray for oneself is a condition attaching to prayer; not indeed a condition affecting its merit, but a condition which is necessary if we would ensure the attainment of what we ask.
For it sometimes happens that prayer made for another does not avail even though it be devout and persevering and for things pertaining to a man's salvation; and this is because of the existence of some hindrance on the part of him for whom we pray, as we read in Jeremias : If Moses and Samuel shall stand before Me, My soul is not towards this people. None the less, such prayer will be meritorious on the part of him who prays, for he prays out of charity; thus on the words, And my prayer shall be turned into my bosom, the Interlinear Gloss has: "That is, and even though it avail not for them, yet shall I not be without my reward."
We have to pray even for sinners, that they may be converted, and for the good, that they may persevere and make progress.
Our prayers for sinners, however, are not heard for all, but for some. For they are heard for those who are predestined, not for those who are foreknown as reprobate; just in the same way as when we correct our brethren, such corrections avail among the predestinate but not among the reprobate, according to the words: No man can correct whom He hath despised. Wherefore also it is said: He that knoweth his brother to sin a sin that is not unto death, let him ask, and life shall be given to him who sinneth not to death. But just as we can refuse to no one, as long as he liveth on this earth, the benefit of correction—for we cannot distinguish between the predestinate and the reprobate, as S. Augustine says—so neither can we refuse to anyone the suffrage of our prayers.
And for good men we have to pray, and this for a threefold reason: firstly, because the prayers of many are more easily heard; thus on the words: I beseech ye therefore, help me in your prayers for me, the Ordinary Gloss of S. Ambrose says: "Well does the Apostle ask his inferiors to pray for him; for even the very least become great when many in number, and when gathered together with one mind; and it is impossible that the prayers of many should not avail" to obtain, that is, what is obtainable. And secondly, that thanks may be returned by many for the benefits conferred by God upon the just, for these same benefits tend to the profit of many—as is evident from the Apostle's words to the Corinthians. And thirdly, that those who are greater may not therefore be proud, but may realize that they need the suffrages of their inferiors.
"Father, I will that where I am they also whom Thou hast given Me may be with Me; that they may see My glory, which Thou hast given Me: because Thou hast loved Me before the foundation of the world."
#mentalprayer
Ecce Verbum
Ought we to pray for others? "On Prayer and the Contemplative Life" by St. Thomas Aquinas S. James, in his Epistle, says : Pray for one another that ye may be saved. As we said above, we ought in prayer to ask for those things which we ought to desire. But…
The prayer life of Saint Thomas
"One of those marvels was that his knowledge, which so wondrously surpassed that of other men, was not due to any human skill, but to the merits of his prayers. For whenever he would study, or dispute, or read, or write, or dictate, he would first betake himself to prayer in secret, and there with many tears would implore light wherewith to search rightly into the secret things of God. And by the merits of such prayer it came to pass that, whereas previous to his prayer he had been in doubt about the subject of his study, he always returned from it illumined. And when any doubtful point occurred to him before he had had recourse to prayer, he went to pray, and what had previously been obscure was then Divinely made clear to him."
source
#mentalprayer
"One of those marvels was that his knowledge, which so wondrously surpassed that of other men, was not due to any human skill, but to the merits of his prayers. For whenever he would study, or dispute, or read, or write, or dictate, he would first betake himself to prayer in secret, and there with many tears would implore light wherewith to search rightly into the secret things of God. And by the merits of such prayer it came to pass that, whereas previous to his prayer he had been in doubt about the subject of his study, he always returned from it illumined. And when any doubtful point occurred to him before he had had recourse to prayer, he went to pray, and what had previously been obscure was then Divinely made clear to him."
source
#mentalprayer
Making one's life one long prayer
"The Psalm, you remember, goes on: And in His Law will he meditate day and night. The man achieves the perfection of happiness by unbroken and unwearied meditation in the Law. Now it may be objected that this is impossible owing to the conditions of human infirmity, which require time for repose, for sleep, for food: so that our bodily circumstances preclude us from the hope of attaining happiness, inasmuch as we are distracted by the interruption of our bodily needs from our meditation by day and night. Parallel to this passage are the words of the Apostle, Pray without ceasing. As though we were bound to set at naught our bodily requirements and to continue praying without any interruption! Meditation in the Law, therefore, does not lie in reading its words, but in pious performance of its injunctions; not in a mere perusal of the books and writings, but in a practical meditation and exercise in their respective contents, and in a fulfilment of the Law by the works we do by night and day, as the Apostle says: Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. The way to secure uninterrupted prayer is for every devout man to make his life one long prayer by works acceptable to God and always done to His glory: thus a life lived according to the Law by night and day will in itself become a nightly and daily meditation in the Law."
Hilary of Poitiers, Homily on Psalm 1
#mentalprayer
"The Psalm, you remember, goes on: And in His Law will he meditate day and night. The man achieves the perfection of happiness by unbroken and unwearied meditation in the Law. Now it may be objected that this is impossible owing to the conditions of human infirmity, which require time for repose, for sleep, for food: so that our bodily circumstances preclude us from the hope of attaining happiness, inasmuch as we are distracted by the interruption of our bodily needs from our meditation by day and night. Parallel to this passage are the words of the Apostle, Pray without ceasing. As though we were bound to set at naught our bodily requirements and to continue praying without any interruption! Meditation in the Law, therefore, does not lie in reading its words, but in pious performance of its injunctions; not in a mere perusal of the books and writings, but in a practical meditation and exercise in their respective contents, and in a fulfilment of the Law by the works we do by night and day, as the Apostle says: Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. The way to secure uninterrupted prayer is for every devout man to make his life one long prayer by works acceptable to God and always done to His glory: thus a life lived according to the Law by night and day will in itself become a nightly and daily meditation in the Law."
Hilary of Poitiers, Homily on Psalm 1
#mentalprayer
Ecce Verbum
Ought we to pray for others? "On Prayer and the Contemplative Life" by St. Thomas Aquinas S. James, in his Epistle, says : Pray for one another that ye may be saved. As we said above, we ought in prayer to ask for those things which we ought to desire. But…
Love and merit
"The central moral idea of Christianity is love of God and neighbour. For some, love is mere benevolence, but in Christianity it is sacrifice and offering. The commandment of love refers not to a feeling, but to the human will."
"Love is not an emotional act, for then it could not be the object of God's command. Christ teaches that the love of God is expressed practically in the observance of the commandments, therefore the mere emotional and cognitive experience of Christ's ideal is not sufficient as an expression of love."
"No one but Christ can merit for other people any graces from strict justice (de condigno), but a just man can by God's mercy (de congruo) merit for other people certain graces (on the basis of works of love), and even sanctifying grace."
Władysław Wicher, Fundamentals of Moral Theology, translation
*Therefore, it is worth praying for other people and offering Masses for their intentions. Especially for our loved ones and those furthest from God and the Church.
#mentalprayer #charity
"The central moral idea of Christianity is love of God and neighbour. For some, love is mere benevolence, but in Christianity it is sacrifice and offering. The commandment of love refers not to a feeling, but to the human will."
"Love is not an emotional act, for then it could not be the object of God's command. Christ teaches that the love of God is expressed practically in the observance of the commandments, therefore the mere emotional and cognitive experience of Christ's ideal is not sufficient as an expression of love."
"No one but Christ can merit for other people any graces from strict justice (de condigno), but a just man can by God's mercy (de congruo) merit for other people certain graces (on the basis of works of love), and even sanctifying grace."
Władysław Wicher, Fundamentals of Moral Theology, translation
*Therefore, it is worth praying for other people and offering Masses for their intentions. Especially for our loved ones and those furthest from God and the Church.
#mentalprayer #charity
Ecce Verbum
Ought we to pray for others? "On Prayer and the Contemplative Life" by St. Thomas Aquinas S. James, in his Epistle, says : Pray for one another that ye may be saved. As we said above, we ought in prayer to ask for those things which we ought to desire. But…
St. Augustine on praying for those who don't share our Faith
Discourse on Psalm 32,29
"We entreat you, brothers, as earnestly as we are able, to have charity, not only for one another, but also for those who are outside the Church. Of these some are still pagans, who have not yet made an act of faith in Christ. Others are separated, insofar as they are joined with us in professing faith in Christ, our head, but are yet divided from the unity of His body. My friends, we must grieve over these as over our brothers. Whether they like it or not, they are our brothers; and they will only cease to be so when they no longer say our Father.
The prophet refers to some men saying: When they say to you: You are not our brothers, you are to tell them: You are our brothers. Consider whom he intended by these words. Were they the pagans? Hardly; for nowhere either in Scripture or in our traditional manner of speaking do we find them called our brothers. Nor could it refer to the Jews, who did not believe in Christ. Read Saint Paul and you will see that when he speaks of "brothers," without any qualification, he refers always to Christians. For example, he says: Why do you judge your brother or why do you despise your brother? And again: You perform iniquity and commit fraud, and this against your brothers.
Those then who tell us: You are not our brothers, are saying that we are pagans. That is why they want to baptize us again, claiming that we do not have what they can give. Hence their error of denying that we are their brothers. Why then did the prophet tell us: Say to them: You are our brothers? It is because we acknowledge in them that which we do not repeat. By not recognizing our baptism, they deny that we are their brothers; on the other hand, when we do not repeat their baptism but acknowledge it to be our own, we are saying to them: You are our brothers.
If they say, "Why do you seek us? What do you want of us?" we should reply: You are our brothers. They may say, "leave us alone. We have nothing to do with you." But we have everything to do with you, for we are one in our belief in Christ; and so we should be in one body, under one head.
And so, dear brothers, we entreat you on their behalf, in the name of the very source of our love, by whose milk we are nourished, and whose bread is our strength, in the name of Christ our Lord and His gentle love. For it is time now for us to show them great love and abundant compassion by praying to God for them. May He one day give them a clear mind to repent and to realize that they have nothing whatever to say against the truth; they have nothing now but the sickness of their hatred, and the stronger they think they are, the weaker they become. We entreat you then to pray for them, for they are weak, given to the wisdom of the flesh, to fleshly and carnal things, but yet they are our brothers. They celebrate the same sacraments as we, not indeed with us, but still the same. They respond with the same Amen, not with us, but still the same. And so pour out your hearts for them in prayer to God".
#mentalprayer #unity
Discourse on Psalm 32,29
"We entreat you, brothers, as earnestly as we are able, to have charity, not only for one another, but also for those who are outside the Church. Of these some are still pagans, who have not yet made an act of faith in Christ. Others are separated, insofar as they are joined with us in professing faith in Christ, our head, but are yet divided from the unity of His body. My friends, we must grieve over these as over our brothers. Whether they like it or not, they are our brothers; and they will only cease to be so when they no longer say our Father.
The prophet refers to some men saying: When they say to you: You are not our brothers, you are to tell them: You are our brothers. Consider whom he intended by these words. Were they the pagans? Hardly; for nowhere either in Scripture or in our traditional manner of speaking do we find them called our brothers. Nor could it refer to the Jews, who did not believe in Christ. Read Saint Paul and you will see that when he speaks of "brothers," without any qualification, he refers always to Christians. For example, he says: Why do you judge your brother or why do you despise your brother? And again: You perform iniquity and commit fraud, and this against your brothers.
Those then who tell us: You are not our brothers, are saying that we are pagans. That is why they want to baptize us again, claiming that we do not have what they can give. Hence their error of denying that we are their brothers. Why then did the prophet tell us: Say to them: You are our brothers? It is because we acknowledge in them that which we do not repeat. By not recognizing our baptism, they deny that we are their brothers; on the other hand, when we do not repeat their baptism but acknowledge it to be our own, we are saying to them: You are our brothers.
If they say, "Why do you seek us? What do you want of us?" we should reply: You are our brothers. They may say, "leave us alone. We have nothing to do with you." But we have everything to do with you, for we are one in our belief in Christ; and so we should be in one body, under one head.
And so, dear brothers, we entreat you on their behalf, in the name of the very source of our love, by whose milk we are nourished, and whose bread is our strength, in the name of Christ our Lord and His gentle love. For it is time now for us to show them great love and abundant compassion by praying to God for them. May He one day give them a clear mind to repent and to realize that they have nothing whatever to say against the truth; they have nothing now but the sickness of their hatred, and the stronger they think they are, the weaker they become. We entreat you then to pray for them, for they are weak, given to the wisdom of the flesh, to fleshly and carnal things, but yet they are our brothers. They celebrate the same sacraments as we, not indeed with us, but still the same. They respond with the same Amen, not with us, but still the same. And so pour out your hearts for them in prayer to God".
#mentalprayer #unity