MENTAL PRAYER
according to St. Alphonsus Maria de Liguori
Chapter 7. Distractions and Aridities
1. DISTRACTIONS
If, after having well prepared ourselves for mental prayer, as had been explained in a preceding paragraph, a distracting thought should enter, we must not be disturbed, nor seek to banish it with a violent effort; but let us remove it calmly and return to God.
Let us remember that the devil labors hard to disturb us in the time of meditation, in order to make us abandon it. Let him, then, who omits mental prayer on account of distractions, be persuaded that he gives delight to the devil. It is impossible, says Cassian, that our minds should be free from all distractions during prayer.
Let us, then, never give up meditation, however great our distractions may be. St. Francis de Sales says that if, in mental prayer, we should do nothing else than continually banish distractions and temptations, the meditation would be well made. Before him St. Thomas taught that involuntary distractions do not take away the fruit of mental prayer. [2, 2. q. 83, a. 13]
Finally, when we perceive that we are deliberately distracted, let us desist from the voluntary defect and banish the distraction, but let us be careful not to discontinue our meditation.
2. ARIDITIES
The greatest pain of souls in meditation is to find themselves sometimes without a feeling of devotion, weary of it, and without any sensible desire of loving God; and with this is joined the fear of being in the wrath of God through their sins, on account of which the Lord has abandoned them; and being in this gloomy darkness, they know not how to escape from it, it seeming to them that every way is closed against them.
When a soul gives itself up to the spiritual life, the Lord is accustomed to heap consolations upon it, in order to wean it from the pleasures of the world, but afterwards, when He sees it more settled in spiritual ways, He draws back His hand, in order to make proof of its love, and to see whether it serves and loves God unrecompensed, while in this world, with spiritual joys.
Some foolish persons, seeing themselves in a state of aridity, think that God may have abandoned them; or, again, that the spiritual life was not made for them; and so they leave off prayer, and lose all that they have gained.
In order to be a soul of prayer, man must resist with fortitude all temptations to discontinue mental prayer in the time of aridity. St. Teresa has left us very excellent instructions on this point. In one place she says, "The devil knows that he has lost the soul that perseveringly practices mental prayer." In another place she says, "I hold for certain that the Lord will conduct to the haven of salvation the soul that perseveres in mental prayer, in spite of all the sins that the devil may oppose."
Again, she says, "He who does not stop in the way of mental prayer reaches the end of his journey, though he should delay a little." Finally she concludes, saying, "By aridity and temptations the Lord proves His lovers, Though aridity should last for life, let not the soul give up prayer: the time will come when all shall be well rewarded."
The Angelic Doctor says that the devotion consists not in feeling, but in the desire and resolution to embrace promptly all that God wills. Such was the prayer that Jesus Christ made in the Garden of Olives; it was full of aridity and tediousness, but it was the most devout and meritorious prayer that had ever been offered in this world. It consisted in these words: My Father, not what I will, but what Thou wilt.
Hence, never give up mental prayer in the time of aridity. Should the tediousness which assails you be very great, divide your meditation into several parts, and employ yourself, for the most part, in petitions to God, even though you should seem to pray without confidence and without fruit. It will be sufficient to say and to repeat: "My Jesus, mercy. Lord, have mercy on us." Pray, and doubt not that God will hear you and grant your petition.
#stalphonsus #prayer #reading
according to St. Alphonsus Maria de Liguori
Chapter 7. Distractions and Aridities
1. DISTRACTIONS
If, after having well prepared ourselves for mental prayer, as had been explained in a preceding paragraph, a distracting thought should enter, we must not be disturbed, nor seek to banish it with a violent effort; but let us remove it calmly and return to God.
Let us remember that the devil labors hard to disturb us in the time of meditation, in order to make us abandon it. Let him, then, who omits mental prayer on account of distractions, be persuaded that he gives delight to the devil. It is impossible, says Cassian, that our minds should be free from all distractions during prayer.
Let us, then, never give up meditation, however great our distractions may be. St. Francis de Sales says that if, in mental prayer, we should do nothing else than continually banish distractions and temptations, the meditation would be well made. Before him St. Thomas taught that involuntary distractions do not take away the fruit of mental prayer. [2, 2. q. 83, a. 13]
Finally, when we perceive that we are deliberately distracted, let us desist from the voluntary defect and banish the distraction, but let us be careful not to discontinue our meditation.
2. ARIDITIES
The greatest pain of souls in meditation is to find themselves sometimes without a feeling of devotion, weary of it, and without any sensible desire of loving God; and with this is joined the fear of being in the wrath of God through their sins, on account of which the Lord has abandoned them; and being in this gloomy darkness, they know not how to escape from it, it seeming to them that every way is closed against them.
When a soul gives itself up to the spiritual life, the Lord is accustomed to heap consolations upon it, in order to wean it from the pleasures of the world, but afterwards, when He sees it more settled in spiritual ways, He draws back His hand, in order to make proof of its love, and to see whether it serves and loves God unrecompensed, while in this world, with spiritual joys.
Some foolish persons, seeing themselves in a state of aridity, think that God may have abandoned them; or, again, that the spiritual life was not made for them; and so they leave off prayer, and lose all that they have gained.
In order to be a soul of prayer, man must resist with fortitude all temptations to discontinue mental prayer in the time of aridity. St. Teresa has left us very excellent instructions on this point. In one place she says, "The devil knows that he has lost the soul that perseveringly practices mental prayer." In another place she says, "I hold for certain that the Lord will conduct to the haven of salvation the soul that perseveres in mental prayer, in spite of all the sins that the devil may oppose."
Again, she says, "He who does not stop in the way of mental prayer reaches the end of his journey, though he should delay a little." Finally she concludes, saying, "By aridity and temptations the Lord proves His lovers, Though aridity should last for life, let not the soul give up prayer: the time will come when all shall be well rewarded."
The Angelic Doctor says that the devotion consists not in feeling, but in the desire and resolution to embrace promptly all that God wills. Such was the prayer that Jesus Christ made in the Garden of Olives; it was full of aridity and tediousness, but it was the most devout and meritorious prayer that had ever been offered in this world. It consisted in these words: My Father, not what I will, but what Thou wilt.
Hence, never give up mental prayer in the time of aridity. Should the tediousness which assails you be very great, divide your meditation into several parts, and employ yourself, for the most part, in petitions to God, even though you should seem to pray without confidence and without fruit. It will be sufficient to say and to repeat: "My Jesus, mercy. Lord, have mercy on us." Pray, and doubt not that God will hear you and grant your petition.
#stalphonsus #prayer #reading
In going to meditation, never propose to yourself your own pleasure and satisfaction, but only to please God, and to learn what He wishes you to do. And, for this purpose, pray always that God may make known to you His will, and that He may give you strength to fulfill it. All that we ought to seek in mental prayer is, light to know, and strength to accomplish, the will of God in our regard.
#stalphonsus #prayer #reading
#stalphonsus #prayer #reading
"Counsels Concerning a Religious Vocation" by St. Alphonsus Liguori, 1750
#vocation #religious #stalphonsus
#vocation #religious #stalphonsus
"Counsels Concerning a Religious Vocation" by St. Alphonsus Liguori, 1750
#vocation #religious #stalphonsus
#vocation #religious #stalphonsus
MENTAL PRAYER
according to St. Alphonsus Maria de Liguori
Chapter 6. The Manner of Making Mental Prayer
II. THE MEDITATION
Mental prayer contains three parts: the preparation, the meditation, and the conclusion
When you make meditation privately you may always use some book, at least at the commencement, and stop when you find yourself most touched.
St. Francis de Sales says that in this we would do as the bees that stop on a flower as long as they find any honey on it, and then pass on to another. St. Teresa used a book for seventeen years; she would first read a little, then meditate for a short time on what she had read. It is useful to meditate in this manner, in imitation of the pigeon that first drinks and then raises its eyes to Heaven.
When mental prayer is made in common, one person reads for the rest the subject of meditation and divides it into two parts: the first is read at the beginning, after the preparatory acts; the second, towards the middle of the half hour, or after the Consecration if the meditation is made during the Mass. One should read in a loud tone of voice, and slowly, so as to be well understood.
It should be remembered that the advantage of mental prayer consists not so much in meditating as in making affections, petitions, and resolutions: these are the three principal fruits of meditation. "The progress of a soul," says St. Teresa, "does not consist in thinking much of God, but in loving Him ardently; and this love is acquired by resolving to do a great deal for Him."
Speaking of mental prayer, the spiritual masters say that meditation is, as it were, the needle which, when it has passed, must be succeeded by the golden thread, composed, as has been said, of affections, petitions, and resolutions; and this we are going to explain.
#reading #stalphonsus #mentalprayer
according to St. Alphonsus Maria de Liguori
Chapter 6. The Manner of Making Mental Prayer
II. THE MEDITATION
Mental prayer contains three parts: the preparation, the meditation, and the conclusion
When you make meditation privately you may always use some book, at least at the commencement, and stop when you find yourself most touched.
St. Francis de Sales says that in this we would do as the bees that stop on a flower as long as they find any honey on it, and then pass on to another. St. Teresa used a book for seventeen years; she would first read a little, then meditate for a short time on what she had read. It is useful to meditate in this manner, in imitation of the pigeon that first drinks and then raises its eyes to Heaven.
When mental prayer is made in common, one person reads for the rest the subject of meditation and divides it into two parts: the first is read at the beginning, after the preparatory acts; the second, towards the middle of the half hour, or after the Consecration if the meditation is made during the Mass. One should read in a loud tone of voice, and slowly, so as to be well understood.
It should be remembered that the advantage of mental prayer consists not so much in meditating as in making affections, petitions, and resolutions: these are the three principal fruits of meditation. "The progress of a soul," says St. Teresa, "does not consist in thinking much of God, but in loving Him ardently; and this love is acquired by resolving to do a great deal for Him."
Speaking of mental prayer, the spiritual masters say that meditation is, as it were, the needle which, when it has passed, must be succeeded by the golden thread, composed, as has been said, of affections, petitions, and resolutions; and this we are going to explain.
#reading #stalphonsus #mentalprayer
MENTAL PRAYER
according to St. Alphonsus Maria de Liguori
Chapter 6. The Manner of Making Mental Prayer
Mental prayer contains three parts: the preparation, the meditation, and the conclusion
I. THE PREPARATION
Begin by disposing your mind and body to enter into pious recollection.
Leave at the door of the place where you are going to converse with God all extraneous thoughts, saying, with St. Bernard, O my thoughts! wait here: after prayer we shall speak on other matters. Be careful not to allow the mind to wander where it wishes; but should a distracting thought enter, act as we shall tell you in Chapter 7.
The posture of the body most suitable for prayer is to be kneeling; but if this posture becomes so irksome as to cause distractions, we may, as St. John of the Cross says, make our meditation while modestly sitting down.
The preparation consists of three acts: 1. Act of faith in the presence of God; 2. Act of humility and of contrition; 3. Act of petition for light. We may perform these acts in the following manner:
Act of Faith in the Presence of God, and Act of Adoration
"My God, I believe that Thou art here present, and I adore Thee with my whole soul".
Be careful to make this act with a lively faith, for a lively remembrance of the Divine presence contributes greatly to remove distractions. Cardinal Carracciolo, Bishop of Aversa, used to say that when a person is distracted in prayer there is reason to think that he has not made a lively act of faith.
Act of Humility and of Contrition
"Lord, I should now be in Hell in punishment of the offenses I have given Thee. I am sorry for them from the bottom of my heart; have mercy on me."
Act of Petition for Light
"Eternal Father, for the sake of Jesus and Mary, give me light in this meditation, that I may draw fruit from it."
We must then recommend ourselves to the Blessed Virgin by saying a "Hail Mary," to St. Joseph, to our Guardian Angel, and to our holy Patron.
These acts, says St. Francis de Sales, ought to be made with fervor, but should be short that we may pass immediately to the meditation.
#stalphonsus #mentalprayer #reading
according to St. Alphonsus Maria de Liguori
Chapter 6. The Manner of Making Mental Prayer
Mental prayer contains three parts: the preparation, the meditation, and the conclusion
I. THE PREPARATION
Begin by disposing your mind and body to enter into pious recollection.
Leave at the door of the place where you are going to converse with God all extraneous thoughts, saying, with St. Bernard, O my thoughts! wait here: after prayer we shall speak on other matters. Be careful not to allow the mind to wander where it wishes; but should a distracting thought enter, act as we shall tell you in Chapter 7.
The posture of the body most suitable for prayer is to be kneeling; but if this posture becomes so irksome as to cause distractions, we may, as St. John of the Cross says, make our meditation while modestly sitting down.
The preparation consists of three acts: 1. Act of faith in the presence of God; 2. Act of humility and of contrition; 3. Act of petition for light. We may perform these acts in the following manner:
Act of Faith in the Presence of God, and Act of Adoration
"My God, I believe that Thou art here present, and I adore Thee with my whole soul".
Be careful to make this act with a lively faith, for a lively remembrance of the Divine presence contributes greatly to remove distractions. Cardinal Carracciolo, Bishop of Aversa, used to say that when a person is distracted in prayer there is reason to think that he has not made a lively act of faith.
Act of Humility and of Contrition
"Lord, I should now be in Hell in punishment of the offenses I have given Thee. I am sorry for them from the bottom of my heart; have mercy on me."
Act of Petition for Light
"Eternal Father, for the sake of Jesus and Mary, give me light in this meditation, that I may draw fruit from it."
We must then recommend ourselves to the Blessed Virgin by saying a "Hail Mary," to St. Joseph, to our Guardian Angel, and to our holy Patron.
These acts, says St. Francis de Sales, ought to be made with fervor, but should be short that we may pass immediately to the meditation.
#stalphonsus #mentalprayer #reading
Part II
(Psalm 25:11) How is that? Pardon me because my sin is great? Yes, because the Divine Mercy is most conspicuous in the case of greatest misery; and he who has been the greatest sinner, is he who glorifies most the Divine Mercy, by hoping in God, Who has promised to save all those who hope in Him. He will save them, because they have hoped in Him. (Psalm 37:40) For this reason it is, Ecclesiasticus says, that the fear of the Lord bringeth not pain but joy and gladness: The fear of the Lord shall delight the heart, and shall give joy, and gladness, and length of days. (Sirach 1:12) Thus this very fear leads to the acquisition of a firm hope in God, which makes the soul happy: He that feareth the Lord shall tremble at nothing, and shall not be afraid, for he is his hope: the soul of him that feareth the Lord is blessed.” (Sirach 34:17) Yes, blessed, because fear draws man away from sin. “The fear of the Lord driveth out sin.” (Sirach 1:27)
Thou hast given a warning to them that fear Thee: that they may flee before the bow : that Thy beloved may be delivered. (Psalm 60:4) He appears with the bow already bent, upon the point of sending off the arrow, but He does not send it off, because He wishes that our terror should bring about amendment, and that thus we should escape the chastisement… Give us help from trouble. (Psalm 60:11) Thus prayed David: and thus ought we to pray. Grant, O Lord, that this scourge which now afflicts us, may open our eyes, so that we depart from sin; because, if we do not here have done with it, sin will lead us to eternal damnation, which is a scourge enduring forever.
What shall we then do my brethren? Do you not see that God is angered? He can no longer bear with us. The Lord is angry. (Malachi 1:4) Do you not behold the scourges of God increasing every day? “Our sins increase,” says St. Chrysostom, “and our scourges increase likewise.” God, my brethren, is wroth: but with all His anger He has commanded me to say, what He formerly commanded to be said by the prophet Zachariah: And thou shalt say to them, thus saith the Lord of Hosts: turn ye to Me saith the Lord of Hosts, and I will turn to you saith the Lord of Hosts. (Zechariah 1:3) Sinners, saith the Lord, you have turned your backs upon Me, and therefore have constrained Me to deprive you of My grace. Do not oblige Me to drive you forever from My face, and punish you in hell without hope of pardon. Have done with it: abandon sin, be converted to Me, and I promise to pardon you all your offences, and once more to embrace you as My children. Turn ye to Me, saith the Lord of Hosts, and I will turn to you. Why do you wish to perish? (mark how tenderly the Lord speaks). And why will you die, O house of Israel. Why will you fling yourselves into that burning furnace? Return ye and live. (Ezekiel 18:31-32)
#stalphonsus #chastisement
(Psalm 25:11) How is that? Pardon me because my sin is great? Yes, because the Divine Mercy is most conspicuous in the case of greatest misery; and he who has been the greatest sinner, is he who glorifies most the Divine Mercy, by hoping in God, Who has promised to save all those who hope in Him. He will save them, because they have hoped in Him. (Psalm 37:40) For this reason it is, Ecclesiasticus says, that the fear of the Lord bringeth not pain but joy and gladness: The fear of the Lord shall delight the heart, and shall give joy, and gladness, and length of days. (Sirach 1:12) Thus this very fear leads to the acquisition of a firm hope in God, which makes the soul happy: He that feareth the Lord shall tremble at nothing, and shall not be afraid, for he is his hope: the soul of him that feareth the Lord is blessed.” (Sirach 34:17) Yes, blessed, because fear draws man away from sin. “The fear of the Lord driveth out sin.” (Sirach 1:27)
Thou hast given a warning to them that fear Thee: that they may flee before the bow : that Thy beloved may be delivered. (Psalm 60:4) He appears with the bow already bent, upon the point of sending off the arrow, but He does not send it off, because He wishes that our terror should bring about amendment, and that thus we should escape the chastisement… Give us help from trouble. (Psalm 60:11) Thus prayed David: and thus ought we to pray. Grant, O Lord, that this scourge which now afflicts us, may open our eyes, so that we depart from sin; because, if we do not here have done with it, sin will lead us to eternal damnation, which is a scourge enduring forever.
What shall we then do my brethren? Do you not see that God is angered? He can no longer bear with us. The Lord is angry. (Malachi 1:4) Do you not behold the scourges of God increasing every day? “Our sins increase,” says St. Chrysostom, “and our scourges increase likewise.” God, my brethren, is wroth: but with all His anger He has commanded me to say, what He formerly commanded to be said by the prophet Zachariah: And thou shalt say to them, thus saith the Lord of Hosts: turn ye to Me saith the Lord of Hosts, and I will turn to you saith the Lord of Hosts. (Zechariah 1:3) Sinners, saith the Lord, you have turned your backs upon Me, and therefore have constrained Me to deprive you of My grace. Do not oblige Me to drive you forever from My face, and punish you in hell without hope of pardon. Have done with it: abandon sin, be converted to Me, and I promise to pardon you all your offences, and once more to embrace you as My children. Turn ye to Me, saith the Lord of Hosts, and I will turn to you. Why do you wish to perish? (mark how tenderly the Lord speaks). And why will you die, O house of Israel. Why will you fling yourselves into that burning furnace? Return ye and live. (Ezekiel 18:31-32)
#stalphonsus #chastisement
Some Pertinent Quotations from ‘The Glories of Mary’ by St. Alphonsus
+ She was seen by St. John clothed with the sun: ‘And there appeared a great wonder in heaven, a woman clothed with the sun.’ She is said to be clothed with the sun, because, as ‘There is no one that can hide himself from His heat,’ so there is no one living on the earth who is deprived of the love of Mary.”
+ “There were anciently, in Judea, cities of refuge; and criminals, who sought protection in them, were free from the penalty of their offences. Now, there are not so many cities of refuge, but instead of these there is one only, Mary; of whom it was spoken: ‘Glorious things are said of thee, oh city of God: Gloriosa dicta sunt de te, civitas Dei.’ But with this difference, that not all criminals could find refuge in those ancient cities, nor for all sorts of crime; but under the mantle of Mary all offenders may find protection, whatsoever crimes they have committed. It is sufficient for anyone to have recourse to her for protection. “I am the city of refuge for all those who flee to me,” as St. John of Damascus says, speaking in her name.”
+ “Many daughters have gathered together riches; thou hast surpassed them all. If Mary has surpassed all in the riches of grace, she then possessed original justice, as Adam and the angels had it.”
+ ‘In me is all grace of the way and of the truth: In me gratia omnis vise et veritatis.’ In me are all the graces of true blessings that you men can desire in your life. Yes, our mother and our hope, well do we know, to use the words of St. Peter Damian, that all the treasures of the divine mercies are in thy hands.”
+ “St. Lawrence Justinian applies to Mary that other text of Ecclesiasticus: ‘Her bands are a healthful binding: Vincula illius alligatura salutaris’: and then adds: “Wherefore bands? unless to bind her servants, that they may not go astray into unlawful fields.” Mary binds her servants that they may not take too much liberty, and thus cause their ruin. Oh, mother of God, in thee l place all my hopes: thou must save me from falling again into sin. Oh my Lady, do not abandon me; obtain for me the grace to die rather than to lose the grace of God.”
#stalphonsus #mary
+ She was seen by St. John clothed with the sun: ‘And there appeared a great wonder in heaven, a woman clothed with the sun.’ She is said to be clothed with the sun, because, as ‘There is no one that can hide himself from His heat,’ so there is no one living on the earth who is deprived of the love of Mary.”
+ “There were anciently, in Judea, cities of refuge; and criminals, who sought protection in them, were free from the penalty of their offences. Now, there are not so many cities of refuge, but instead of these there is one only, Mary; of whom it was spoken: ‘Glorious things are said of thee, oh city of God: Gloriosa dicta sunt de te, civitas Dei.’ But with this difference, that not all criminals could find refuge in those ancient cities, nor for all sorts of crime; but under the mantle of Mary all offenders may find protection, whatsoever crimes they have committed. It is sufficient for anyone to have recourse to her for protection. “I am the city of refuge for all those who flee to me,” as St. John of Damascus says, speaking in her name.”
+ “Many daughters have gathered together riches; thou hast surpassed them all. If Mary has surpassed all in the riches of grace, she then possessed original justice, as Adam and the angels had it.”
+ ‘In me is all grace of the way and of the truth: In me gratia omnis vise et veritatis.’ In me are all the graces of true blessings that you men can desire in your life. Yes, our mother and our hope, well do we know, to use the words of St. Peter Damian, that all the treasures of the divine mercies are in thy hands.”
+ “St. Lawrence Justinian applies to Mary that other text of Ecclesiasticus: ‘Her bands are a healthful binding: Vincula illius alligatura salutaris’: and then adds: “Wherefore bands? unless to bind her servants, that they may not go astray into unlawful fields.” Mary binds her servants that they may not take too much liberty, and thus cause their ruin. Oh, mother of God, in thee l place all my hopes: thou must save me from falling again into sin. Oh my Lady, do not abandon me; obtain for me the grace to die rather than to lose the grace of God.”
#stalphonsus #mary
St. Alphonsus Liguori on Mental Prayer
Chapter 7. Distractions and Aridities
2. ARIDITIES
The greatest pain of souls in meditation is to find themselves sometimes without a feeling of devotion, weary of it, and without any sensible desire of loving God; and with this is joined the fear of being in the wrath of God through their sins, on account of which the Lord has abandoned them; and being in this gloomy darkness, they know not how to escape from it, it seeming to them that every way is closed against them.
When a soul gives itself up to the spiritual life, the Lord is accustomed to heap consolations upon it, in order to wean it from the pleasures of the world, but afterwards, when He sees it more settled in spiritual ways, He draws back His hand, in order to make proof of its love, and to see whether it serves and loves God unrecompensed, while in this world, with spiritual joys.
Some foolish persons, seeing themselves in a state of aridity, think that God may have abandoned them; or, again, that the spiritual life was not made for them; and so they leave off prayer, and lose all that they have gained.
In order to be a soul of prayer, man must resist with fortitude all temptations to discontinue mental prayer in the time of aridity. St. Teresa has left us very excellent instructions on this point. In one place she says, "The devil knows that he has lost the soul that perseveringly practices mental prayer." In another place she says, "I hold for certain that the Lord will conduct to the haven of salvation the soul that perseveres in mental prayer, in spite of all the sins that the devil may oppose."
Again, she says, "He who does not stop in the way of mental prayer reaches the end of his journey, though he should delay a little." Finally she concludes, saying, "By aridity and temptations the Lord proves His lovers, Though aridity should last for life, let not the soul give up prayer: the time will come when all shall be well rewarded."
The Angelic Doctor says that the devotion consists not in feeling, but in the desire and resolution to embrace promptly all that God wills. Such was the prayer that Jesus Christ made in the Garden of Olives; it was full of aridity and tediousness, but it was the most devout and meritorious prayer that had ever been offered in this world. It consisted in these words: My Father, not what I will, but what Thou wilt.
Hence, never give up mental prayer in the time of aridity. Should the tediousness which assails you be very great, divide your meditation into several parts, and employ yourself, for the most part, in petitions to God, even though you should seem to pray without confidence and without fruit. It will be sufficient to say and to repeat: "My Jesus, mercy. Lord, have mercy on us." Pray, and doubt not that God will hear you and grant your petition.
In going to meditation, never propose to yourself your own pleasure and satisfaction, but only to please God, and to learn what He wishes you to do. And, for this purpose, pray always that God may make known to you His will, and that He may give you strength to fulfill it. All that we ought to seek in mental prayer is, light to know, and strength to accomplish, the will of God in our regard.
#stalphonsus #mentalprayer
Chapter 7. Distractions and Aridities
2. ARIDITIES
The greatest pain of souls in meditation is to find themselves sometimes without a feeling of devotion, weary of it, and without any sensible desire of loving God; and with this is joined the fear of being in the wrath of God through their sins, on account of which the Lord has abandoned them; and being in this gloomy darkness, they know not how to escape from it, it seeming to them that every way is closed against them.
When a soul gives itself up to the spiritual life, the Lord is accustomed to heap consolations upon it, in order to wean it from the pleasures of the world, but afterwards, when He sees it more settled in spiritual ways, He draws back His hand, in order to make proof of its love, and to see whether it serves and loves God unrecompensed, while in this world, with spiritual joys.
Some foolish persons, seeing themselves in a state of aridity, think that God may have abandoned them; or, again, that the spiritual life was not made for them; and so they leave off prayer, and lose all that they have gained.
In order to be a soul of prayer, man must resist with fortitude all temptations to discontinue mental prayer in the time of aridity. St. Teresa has left us very excellent instructions on this point. In one place she says, "The devil knows that he has lost the soul that perseveringly practices mental prayer." In another place she says, "I hold for certain that the Lord will conduct to the haven of salvation the soul that perseveres in mental prayer, in spite of all the sins that the devil may oppose."
Again, she says, "He who does not stop in the way of mental prayer reaches the end of his journey, though he should delay a little." Finally she concludes, saying, "By aridity and temptations the Lord proves His lovers, Though aridity should last for life, let not the soul give up prayer: the time will come when all shall be well rewarded."
The Angelic Doctor says that the devotion consists not in feeling, but in the desire and resolution to embrace promptly all that God wills. Such was the prayer that Jesus Christ made in the Garden of Olives; it was full of aridity and tediousness, but it was the most devout and meritorious prayer that had ever been offered in this world. It consisted in these words: My Father, not what I will, but what Thou wilt.
Hence, never give up mental prayer in the time of aridity. Should the tediousness which assails you be very great, divide your meditation into several parts, and employ yourself, for the most part, in petitions to God, even though you should seem to pray without confidence and without fruit. It will be sufficient to say and to repeat: "My Jesus, mercy. Lord, have mercy on us." Pray, and doubt not that God will hear you and grant your petition.
In going to meditation, never propose to yourself your own pleasure and satisfaction, but only to please God, and to learn what He wishes you to do. And, for this purpose, pray always that God may make known to you His will, and that He may give you strength to fulfill it. All that we ought to seek in mental prayer is, light to know, and strength to accomplish, the will of God in our regard.
#stalphonsus #mentalprayer
St. Alphonsus Liguori on Mental Prayer
Chapter 6. The Manner of Making Mental Prayer
II. THE MEDITATION
When you make meditation privately you may always use some book, at least at the commencement, and stop when you find yourself most touched.
St. Francis de Sales says that in this we would do as the bees that stop on a flower as long as they find any honey on it, and then pass on to another. St. Teresa used a book for seventeen years; she would first read a little, then meditate for a short time on what she had read. It is useful to meditate in this manner, in imitation of the pigeon that first drinks and then raises its eyes to Heaven.
When mental prayer is made in common, one person reads for the rest the subject of meditation and divides it into two parts: the first is read at the beginning, after the preparatory acts; the second, towards the middle of the half hour, or after the Consecration if the meditation is made during the Mass. One should read in a loud tone of voice, and slowly, so as to be well understood.
It should be remembered that the advantage of mental prayer consists not so much in meditating as in making affections, petitions, and resolutions: these are the three principal fruits of meditation. "The progress of a soul," says St. Teresa, "does not consist in thinking much of God, but in loving Him ardently; and this love is acquired by resolving to do a great deal for Him."
Speaking of mental prayer, the spiritual masters say that meditation is, as it were, the needle which, when it has passed, must be succeeded by the golden thread, composed, as has been said, of affections, petitions, and resolutions; and this we are going to explain.
1. THE AFFECTIONS
When you have reflected on the point of meditation, and feel any pious sentiment, raise your heart to God and offer Him acts of humility, of confidence, or of thanksgiving; but, above all, repeat in mental prayer acts of contrition and of love. The act of love, as also the act of contrition, is the golden chain that binds the soul to God.
An act of perfect charity is sufficient for the remission of all our sins: "Charity covereth a multitude of sins." [1 Peter 4: 8] The Lord has declared that He cannot hate the soul that loves Him: "I love them that love Me." [Prov. 8: 17] The Venerable Sister Mary Crucified once saw a globe of fire in which some straws that had been thrown into it were instantly consumed. By this vision she was given to understand that a soul, by making a true act of love, obtains the remission of all its faults. Besides, the Angelic Doctor teaches that by every act of love we acquire a new degree of glory. "Every act of charity merits eternal life." [1.2, q.114, a.7]
Acts of love may be made in the following manner:
"My God, I esteem Thee more than all things."
"I love Thee with my whole heart. I delight in Thy felicity."
"I would wish to see Thee loved by all. I wish only what Thou wishest."
"Make known to me what Thou wishest from me and I will do it."
"Dispose as Thou pleasest of me and of all that I possess."
This last act of oblation is particularly dear to God.
In meditation, among the acts of love towards God, there is none more perfect than the taking delight in the infinite joy of God. This is certainly the continual exercise of the blessed in Heaven; so that he who often rejoices in the joy of God begins in this life to do that which he hopes to do in Heaven through all eternity.
It may be useful here to remark, with St. Augustine, that it is not the torture, but the cause, which makes the martyr. Whence St. Thomas [2.2, q.124, a.5] teaches that martyrdom is to suffer death in the exercise of an act of virtue. From which we may infer, that not only he who by the hands of the executioner lays down his life for the faith, but whoever dies to comply with the Divine will, and to please God, is a martyr, since in sacrificing himself to the Divine love he performs an act of the most exalted virtue.
#stalphonsus #mentalprayer
Chapter 6. The Manner of Making Mental Prayer
II. THE MEDITATION
When you make meditation privately you may always use some book, at least at the commencement, and stop when you find yourself most touched.
St. Francis de Sales says that in this we would do as the bees that stop on a flower as long as they find any honey on it, and then pass on to another. St. Teresa used a book for seventeen years; she would first read a little, then meditate for a short time on what she had read. It is useful to meditate in this manner, in imitation of the pigeon that first drinks and then raises its eyes to Heaven.
When mental prayer is made in common, one person reads for the rest the subject of meditation and divides it into two parts: the first is read at the beginning, after the preparatory acts; the second, towards the middle of the half hour, or after the Consecration if the meditation is made during the Mass. One should read in a loud tone of voice, and slowly, so as to be well understood.
It should be remembered that the advantage of mental prayer consists not so much in meditating as in making affections, petitions, and resolutions: these are the three principal fruits of meditation. "The progress of a soul," says St. Teresa, "does not consist in thinking much of God, but in loving Him ardently; and this love is acquired by resolving to do a great deal for Him."
Speaking of mental prayer, the spiritual masters say that meditation is, as it were, the needle which, when it has passed, must be succeeded by the golden thread, composed, as has been said, of affections, petitions, and resolutions; and this we are going to explain.
1. THE AFFECTIONS
When you have reflected on the point of meditation, and feel any pious sentiment, raise your heart to God and offer Him acts of humility, of confidence, or of thanksgiving; but, above all, repeat in mental prayer acts of contrition and of love. The act of love, as also the act of contrition, is the golden chain that binds the soul to God.
An act of perfect charity is sufficient for the remission of all our sins: "Charity covereth a multitude of sins." [1 Peter 4: 8] The Lord has declared that He cannot hate the soul that loves Him: "I love them that love Me." [Prov. 8: 17] The Venerable Sister Mary Crucified once saw a globe of fire in which some straws that had been thrown into it were instantly consumed. By this vision she was given to understand that a soul, by making a true act of love, obtains the remission of all its faults. Besides, the Angelic Doctor teaches that by every act of love we acquire a new degree of glory. "Every act of charity merits eternal life." [1.2, q.114, a.7]
Acts of love may be made in the following manner:
"My God, I esteem Thee more than all things."
"I love Thee with my whole heart. I delight in Thy felicity."
"I would wish to see Thee loved by all. I wish only what Thou wishest."
"Make known to me what Thou wishest from me and I will do it."
"Dispose as Thou pleasest of me and of all that I possess."
This last act of oblation is particularly dear to God.
In meditation, among the acts of love towards God, there is none more perfect than the taking delight in the infinite joy of God. This is certainly the continual exercise of the blessed in Heaven; so that he who often rejoices in the joy of God begins in this life to do that which he hopes to do in Heaven through all eternity.
It may be useful here to remark, with St. Augustine, that it is not the torture, but the cause, which makes the martyr. Whence St. Thomas [2.2, q.124, a.5] teaches that martyrdom is to suffer death in the exercise of an act of virtue. From which we may infer, that not only he who by the hands of the executioner lays down his life for the faith, but whoever dies to comply with the Divine will, and to please God, is a martyr, since in sacrificing himself to the Divine love he performs an act of the most exalted virtue.
#stalphonsus #mentalprayer
Continued
We all have to pay the great debt of nature; let us therefore endeavor, in holy prayer, to obtain resignation to the Divine will- to receive death and every tribulation in conformity with the dispensations of His Providence. As often as we shall perform this act of resignation with sufficient fervor, we may hope to be made partakers of the merits of the Martyrs. St. Mary Magdalene, in reciting the doxology, always bowed her head in the same spirit as she would have done in receiving the stroke of the executioner.
Remember that we here speak of the ordinary mental prayer; for should anyone feel himself at any time united with God by supernatural or infused recollection, without any particular thought of an eternal truth or of any Divine mystery, he should not then labor to perform any other acts than those to which he feels himself sweetly drawn to God. It is then enough to endeavor, with loving attention, to remain united with God, without impeding the Divine operation, or forcing himself to make reflections and acts.
But this is to be understood when the Lord calls the soul to this supernatural prayer; but until we receive such a call, we should not depart from the ordinary method of mental prayer, but should, as has been said, make use of meditation and affections. However, for persons accustomed to mental prayer, it is better to employ themselves in affections than in consideration
2. PETITIONS
Moreover, in mental prayer it is very profitable, and perhaps more useful than any other act, to repeat petitions to God, asking, with humility and confidence, His graces; that is, His light, resignation, perseverance, and the like; but, above all, the gift of His holy love. St. Francis de Sales used to say that by obtaining the Divine love we obtain all graces; for a soul that truly loves God with its whole heart will, of itself, without being admonished by others, abstain from giving Him the smallest displeasure, and will labor to please Him to the best of its ability.
When you find yourself in aridity and darkness, so that you feel, as it were, incapable of making good acts, it is sufficient to say:
"My Jesus, mercy. Lord, for the sake of Thy mercy, assist me."
And the meditation made in this manner will be for you perhaps the most useful and fruitful.
The Venerable Paul Segneri used to say that until he studied theology, he employed himself during the time of mental prayer in making reflections and affections; but "God" [these are his own words] "afterwards opened my eyes, and thenceforward I endeavored to employ myself in petitions; and if there is any good in me, I ascribe it to this exercise of recommending myself to God."
Do you likewise do the same; ask of God His graces, in the name of Jesus Christ, and you will obtain whatsoever you desire. This is our Saviour has promised, and His promise cannot fail: "Amen, amen, I say to you, if you ask the Father anything in My name, He will give it you."
In a word, all mental prayer should consist in acts and petitions. Hence, the Venerable Sister Mary Crucified, while in an ecstasy, declared that mental prayer is the respiration of the soul; for, as by respiration, the air is first attracted, and afterwards given back, so, by petitions, the soul first receives grace from God, and then, by good acts of oblation and love, it gives itself to Him.
3. RESOLUTIONS
In terminating the meditation it is necessary to make a particular resolution; as, for example, to avoid some particular defect into which you have more frequently fallen, or to practice some virtue, such as to suffer the annoyance which you receive from another person, to obey more exactly a certain Superior, to perform some particular act of mortification.
We must repeat the same resolution several times, until we find that we have got rid of the defect or acquired the virtue. Afterwards reduce to practice the resolutions you have made, as soon as an occasion is presented.
#stalphonsus #mentalprayer
We all have to pay the great debt of nature; let us therefore endeavor, in holy prayer, to obtain resignation to the Divine will- to receive death and every tribulation in conformity with the dispensations of His Providence. As often as we shall perform this act of resignation with sufficient fervor, we may hope to be made partakers of the merits of the Martyrs. St. Mary Magdalene, in reciting the doxology, always bowed her head in the same spirit as she would have done in receiving the stroke of the executioner.
Remember that we here speak of the ordinary mental prayer; for should anyone feel himself at any time united with God by supernatural or infused recollection, without any particular thought of an eternal truth or of any Divine mystery, he should not then labor to perform any other acts than those to which he feels himself sweetly drawn to God. It is then enough to endeavor, with loving attention, to remain united with God, without impeding the Divine operation, or forcing himself to make reflections and acts.
But this is to be understood when the Lord calls the soul to this supernatural prayer; but until we receive such a call, we should not depart from the ordinary method of mental prayer, but should, as has been said, make use of meditation and affections. However, for persons accustomed to mental prayer, it is better to employ themselves in affections than in consideration
2. PETITIONS
Moreover, in mental prayer it is very profitable, and perhaps more useful than any other act, to repeat petitions to God, asking, with humility and confidence, His graces; that is, His light, resignation, perseverance, and the like; but, above all, the gift of His holy love. St. Francis de Sales used to say that by obtaining the Divine love we obtain all graces; for a soul that truly loves God with its whole heart will, of itself, without being admonished by others, abstain from giving Him the smallest displeasure, and will labor to please Him to the best of its ability.
When you find yourself in aridity and darkness, so that you feel, as it were, incapable of making good acts, it is sufficient to say:
"My Jesus, mercy. Lord, for the sake of Thy mercy, assist me."
And the meditation made in this manner will be for you perhaps the most useful and fruitful.
The Venerable Paul Segneri used to say that until he studied theology, he employed himself during the time of mental prayer in making reflections and affections; but "God" [these are his own words] "afterwards opened my eyes, and thenceforward I endeavored to employ myself in petitions; and if there is any good in me, I ascribe it to this exercise of recommending myself to God."
Do you likewise do the same; ask of God His graces, in the name of Jesus Christ, and you will obtain whatsoever you desire. This is our Saviour has promised, and His promise cannot fail: "Amen, amen, I say to you, if you ask the Father anything in My name, He will give it you."
In a word, all mental prayer should consist in acts and petitions. Hence, the Venerable Sister Mary Crucified, while in an ecstasy, declared that mental prayer is the respiration of the soul; for, as by respiration, the air is first attracted, and afterwards given back, so, by petitions, the soul first receives grace from God, and then, by good acts of oblation and love, it gives itself to Him.
3. RESOLUTIONS
In terminating the meditation it is necessary to make a particular resolution; as, for example, to avoid some particular defect into which you have more frequently fallen, or to practice some virtue, such as to suffer the annoyance which you receive from another person, to obey more exactly a certain Superior, to perform some particular act of mortification.
We must repeat the same resolution several times, until we find that we have got rid of the defect or acquired the virtue. Afterwards reduce to practice the resolutions you have made, as soon as an occasion is presented.
#stalphonsus #mentalprayer
Continued
You would also do well, before the conclusion of your prayer, to renew the vows or any particular engagement by vow or otherwise that you have made with God.
This renewal is most pleasing to God if we multiply the merit of the good work, and draw down upon us a new help in order to persevere and to grow in grace.
III. THE CONCLUSION
The conclusion of meditation consists of three acts:
1. In thanking God for the lights received.
2. In making a purpose to fulfill the resolutions made.
3. In asking of the Eternal Father, for the sake of Jesus and Mary, grace to be faithful to Them.
Be careful never to omit, at the end of meditation, to recommend to God the Souls in Purgatory and poor sinners. St. John Chrysostom says that nothing more clearly shows our love for Jesus Christ than our zeal in recommending our brethren to Him.
St. Francis de Sales remarks that in leaving mental prayer we should take with us a nosegay of flowers, in order to smell them during the day; that is, we should remember one or two points in which we have felt particular devotion, in order to excite our fervor during the day.
The ejaculations which are dearest to God are those of love, of resignation, of oblation of ourselves. Let us endeavor not to perform any action without first offering it to God, and not to allow at the most a quarter of an hour to pass, in whatever occupations we may find ourselves, without raising the heart to the Lord by some good act.
Moreover, in our leisure time, such as when we are waiting for a person, or when we walk in the garden, or are confined to bed by sickness, let us endeavor, to the best of our ability, to unite ourselves to God. It is also necessary by observing silence, by seeking solitude as much as possible, and by remembering the presence of God, to preserve the pious sentiments conceived in meditation.
#stalphonsus #mentalprayer
You would also do well, before the conclusion of your prayer, to renew the vows or any particular engagement by vow or otherwise that you have made with God.
This renewal is most pleasing to God if we multiply the merit of the good work, and draw down upon us a new help in order to persevere and to grow in grace.
III. THE CONCLUSION
The conclusion of meditation consists of three acts:
1. In thanking God for the lights received.
2. In making a purpose to fulfill the resolutions made.
3. In asking of the Eternal Father, for the sake of Jesus and Mary, grace to be faithful to Them.
Be careful never to omit, at the end of meditation, to recommend to God the Souls in Purgatory and poor sinners. St. John Chrysostom says that nothing more clearly shows our love for Jesus Christ than our zeal in recommending our brethren to Him.
St. Francis de Sales remarks that in leaving mental prayer we should take with us a nosegay of flowers, in order to smell them during the day; that is, we should remember one or two points in which we have felt particular devotion, in order to excite our fervor during the day.
The ejaculations which are dearest to God are those of love, of resignation, of oblation of ourselves. Let us endeavor not to perform any action without first offering it to God, and not to allow at the most a quarter of an hour to pass, in whatever occupations we may find ourselves, without raising the heart to the Lord by some good act.
Moreover, in our leisure time, such as when we are waiting for a person, or when we walk in the garden, or are confined to bed by sickness, let us endeavor, to the best of our ability, to unite ourselves to God. It is also necessary by observing silence, by seeking solitude as much as possible, and by remembering the presence of God, to preserve the pious sentiments conceived in meditation.
#stalphonsus #mentalprayer
Nine Discourses for Times of Calamities
by St. Alphonsus Liguori
First Discourse
God Threatens to Chastise us in order to deliver us from Chastisement
#stalphonsus #chastisement
by St. Alphonsus Liguori
First Discourse
God Threatens to Chastise us in order to deliver us from Chastisement
#stalphonsus #chastisement
Nine Discourses for Times of Calamities
by St. Alphonsus Liguori
Third Discourse
God is merciful for a season and then chastises.
Sinners will not believe in the Divine Threats until the Chastisement has come upon them.
#stalphonsus #chastisement
by St. Alphonsus Liguori
Third Discourse
God is merciful for a season and then chastises.
Sinners will not believe in the Divine Threats until the Chastisement has come upon them.
#stalphonsus #chastisement
St_Alphonsus_Maria_de_Liguori_The_Passion_and_the_Death_of_Jesus.pdf
10 MB
St. Alphonsus Maria de Liguori
"The Passion and the Death of Jesus Christ"
'And so it is related by Josephus, the Jew, who lived shortly after our Lord, that Jesus was torn in his scourging to such a degree that the bones of his ribs were laid bare; as it was also revealed by the most Holy Virgin to St. Bridget, in these words: "I, who was standing by, saw his body scourged to the very ribs, so that his ribs themselves might be seen. And what was even yet more bitter still, when the scourges were drawn back, his flesh was furrowed by them." To St. Teresa, Jesus revealed himself in his scourging; so that the saint wished to have him painted exactly as she had seen him, and told the painter to represent a large piece of flesh torn off, and hanging down from the left elbow; but when the painter inquired as to the shape in which he ought to paint it, he found, on turning round again to his picture, the piece of flesh already drawn.'
#stalphonsus
"The Passion and the Death of Jesus Christ"
'And so it is related by Josephus, the Jew, who lived shortly after our Lord, that Jesus was torn in his scourging to such a degree that the bones of his ribs were laid bare; as it was also revealed by the most Holy Virgin to St. Bridget, in these words: "I, who was standing by, saw his body scourged to the very ribs, so that his ribs themselves might be seen. And what was even yet more bitter still, when the scourges were drawn back, his flesh was furrowed by them." To St. Teresa, Jesus revealed himself in his scourging; so that the saint wished to have him painted exactly as she had seen him, and told the painter to represent a large piece of flesh torn off, and hanging down from the left elbow; but when the painter inquired as to the shape in which he ought to paint it, he found, on turning round again to his picture, the piece of flesh already drawn.'
#stalphonsus
Mary Prevents Souls from Straying into Vice
by St. Alphonsus Liguori
Taken from "The Glories of Mary"
Learned writers apply the following words of Ecclesiasticus to Mary: Her bands are a healthful binding. "Why bands?" asks St. Laurence Justinian, "except it be that She binds Her servants, and thus prevents them from straying into the paths of vice": And truly this is the reason for which Mary binds Her servants. St. Bonaventure also, in his commentary on the words of Ecclesiasticus, frequently used in the office of Mary, My abode is in the full assembly of Saints, says that Mary not only has Her abode in the full assembly of Saints, but also preserves them from falling, keeps a constant watch over their virtue, that it may not fail, and restrains the evil spirits from injuring them. Not only has She Her abode in the full assembly of the Saints, but She keeps the Saints there, by preserving their merits that they may not lose them, by restraining the devils from injuring them, and by withholding the arm of Her Son from falling on sinners.
In the Book of Proverbs we are told that all Mary's clients are clothed with double garments. For all Her domestics are clothed with double garments. Cornelius à Lapide explains what this double clothing is: he says that it "consists in Her adorning Her faithful servants with the virtues of Her Son and with Her own"; and thus clothed they persevere in virtue.
Therefore St. Philip Neri, in his exhortations to his penitents, used always to say: "My children, if you desire perseverance, be devout, to Our Blessed Lady." The Venerable John Berchmans, of the Society of Jesus, used also to say:
"Whoever loves Mary will have perseverance."
Truly beautiful is the reflection of the Abbot Rupert on this subject in his commentary on the parable of the prodigal son. He says, "That if this dissolute youth had had a mother living, he would never have abandoned the paternal root or at least would have returned much sooner than he did"; meaning thereby that a son of Mary either never abandons God, or, if he has this misfortune, by Her help he soon returns.
O, did all men but love this most benign and loving Lady, had they but recourse to Her always, and without delay, in their temptations, who would fall? who would ever be lost? He falls and is lost who has not recourse to Mary. St. Laurence Justinian applies to Mary the words of Ecclesiasticus, I have walked in the waves of the sea:
and makes Her say, "I walk with My servants in the midst of the tempests to which they are constantly exposed, to assist and preserve them from falling into sin."
#mary #stalphonsus #vice
by St. Alphonsus Liguori
Taken from "The Glories of Mary"
Learned writers apply the following words of Ecclesiasticus to Mary: Her bands are a healthful binding. "Why bands?" asks St. Laurence Justinian, "except it be that She binds Her servants, and thus prevents them from straying into the paths of vice": And truly this is the reason for which Mary binds Her servants. St. Bonaventure also, in his commentary on the words of Ecclesiasticus, frequently used in the office of Mary, My abode is in the full assembly of Saints, says that Mary not only has Her abode in the full assembly of Saints, but also preserves them from falling, keeps a constant watch over their virtue, that it may not fail, and restrains the evil spirits from injuring them. Not only has She Her abode in the full assembly of the Saints, but She keeps the Saints there, by preserving their merits that they may not lose them, by restraining the devils from injuring them, and by withholding the arm of Her Son from falling on sinners.
In the Book of Proverbs we are told that all Mary's clients are clothed with double garments. For all Her domestics are clothed with double garments. Cornelius à Lapide explains what this double clothing is: he says that it "consists in Her adorning Her faithful servants with the virtues of Her Son and with Her own"; and thus clothed they persevere in virtue.
Therefore St. Philip Neri, in his exhortations to his penitents, used always to say: "My children, if you desire perseverance, be devout, to Our Blessed Lady." The Venerable John Berchmans, of the Society of Jesus, used also to say:
"Whoever loves Mary will have perseverance."
Truly beautiful is the reflection of the Abbot Rupert on this subject in his commentary on the parable of the prodigal son. He says, "That if this dissolute youth had had a mother living, he would never have abandoned the paternal root or at least would have returned much sooner than he did"; meaning thereby that a son of Mary either never abandons God, or, if he has this misfortune, by Her help he soon returns.
O, did all men but love this most benign and loving Lady, had they but recourse to Her always, and without delay, in their temptations, who would fall? who would ever be lost? He falls and is lost who has not recourse to Mary. St. Laurence Justinian applies to Mary the words of Ecclesiasticus, I have walked in the waves of the sea:
and makes Her say, "I walk with My servants in the midst of the tempests to which they are constantly exposed, to assist and preserve them from falling into sin."
#mary #stalphonsus #vice
Maxims for attaining perfection
by Saint Alphonsus Liguori
1. To desire ardently to increase in the love of Jesus Christ.
2. Often to make acts of love towards Jesus Christ. Immediately on waking, and before going to sleep, to make an act of love, seeking always to unite your own will to the will of Jesus Christ.
3. Often to meditate on his Passion.
4. Always to ask Jesus Christ for his love.
5. To communicate often, and many times in the day to make spiritual Communions.
6. Often to visit the Most Holy Sacrament.
7. Every morning to receive from the hands of Jesus Christ himself your own cross.
8. To desire Paradise and death, in order to be able to love Jesus Christ perfectly and for all eternity.
9. Often to speak of the love of Jesus Christ.
10. To accept contradictions for the sake of Jesus Christ.
11. To rejoice in the happiness of God.
12. To do that which is most pleasing to Jesus Christ, and not to refuse him anything that is agreeable to him.
13. To desire and to endeavour that all should love Jesus Christ.
14. To pray always for sinners and for the souls in purgatory.
15. To drive from your heart every affection that does not belong to Jesus Christ.
16. Always to have recourse to the most holy Mary, that she may obtain for us the love of Jesus Christ.
17. To honour Mary in order to please Jesus Christ.
18. To seek to please Jesus Christ in all your actions,
19. To offer yourself to Jesus Christ to suffer any pain for his love.
20 To be always determined to die rather than commit a wilful venial sin.
27. To suffer crosses patiently, saying, 'Thus it pleases Jesus Christ.
22. To renounce your own pleasures for the love of Jesus Christ.
23. To pray as much as possible.
24. To practice all the mortifications that obedience permits.
25. To do all your spiritual exercises as if it were for the last time.
26. To persevere in good works in the time of aridity.
27. Not to do nor yet to leave undone anything through human respect.
28. Not to complain in sickness.
29. To love solitude, to be able to converse alone with Jesus Christ.
30. To drive away melancholy [i.e. gloom].
37. Often to recommend yourself to those persons who love Jesus Christ.
32. In temptation, to have recourse to Jesus crucified, and to Mary in her sorrows.
33. To trust entirely in the Passion of Jesus Christ.
34. After committing a fault, not to be discouraged, but to repent and resolve to amend.
35. To do good to those who do evil.
36. To speak well of all, and to excuse the intention when you cannot defend the action.
37. To help your neighbour as much as you can.
38. Neither to say nor to do anything that might vex him. And if you have been wanting in charity, to ask his pardon and speak kindly to him.
39. Always to speak with mildness and in a low tone.
40. To offer to Jesus Christ all the contempt and persecution that you meet with.
41. To look upon [religious] Superiors as the representatives of Jesus Christ.
42. To obey without answering and without repugnance, and not to seek your own satisfaction in anything.
43. To like the lowest employment.
44. To like the poorest things.
45. Not to speak either good or evil of yourself.
46. To humble yourself even towards inferiors.
47. Not to excuse yourself when you are reproved.
48. Not to defend yourself when found fault with.
49. To be silent when you are disquieted [i.e. upset].
50. Always to renew your determination of becoming a saint, saying, 'My Jesus, I desire to be all Yours, and You must be all mine.
#stalphonsus #spirituallife
by Saint Alphonsus Liguori
1. To desire ardently to increase in the love of Jesus Christ.
2. Often to make acts of love towards Jesus Christ. Immediately on waking, and before going to sleep, to make an act of love, seeking always to unite your own will to the will of Jesus Christ.
3. Often to meditate on his Passion.
4. Always to ask Jesus Christ for his love.
5. To communicate often, and many times in the day to make spiritual Communions.
6. Often to visit the Most Holy Sacrament.
7. Every morning to receive from the hands of Jesus Christ himself your own cross.
8. To desire Paradise and death, in order to be able to love Jesus Christ perfectly and for all eternity.
9. Often to speak of the love of Jesus Christ.
10. To accept contradictions for the sake of Jesus Christ.
11. To rejoice in the happiness of God.
12. To do that which is most pleasing to Jesus Christ, and not to refuse him anything that is agreeable to him.
13. To desire and to endeavour that all should love Jesus Christ.
14. To pray always for sinners and for the souls in purgatory.
15. To drive from your heart every affection that does not belong to Jesus Christ.
16. Always to have recourse to the most holy Mary, that she may obtain for us the love of Jesus Christ.
17. To honour Mary in order to please Jesus Christ.
18. To seek to please Jesus Christ in all your actions,
19. To offer yourself to Jesus Christ to suffer any pain for his love.
20 To be always determined to die rather than commit a wilful venial sin.
27. To suffer crosses patiently, saying, 'Thus it pleases Jesus Christ.
22. To renounce your own pleasures for the love of Jesus Christ.
23. To pray as much as possible.
24. To practice all the mortifications that obedience permits.
25. To do all your spiritual exercises as if it were for the last time.
26. To persevere in good works in the time of aridity.
27. Not to do nor yet to leave undone anything through human respect.
28. Not to complain in sickness.
29. To love solitude, to be able to converse alone with Jesus Christ.
30. To drive away melancholy [i.e. gloom].
37. Often to recommend yourself to those persons who love Jesus Christ.
32. In temptation, to have recourse to Jesus crucified, and to Mary in her sorrows.
33. To trust entirely in the Passion of Jesus Christ.
34. After committing a fault, not to be discouraged, but to repent and resolve to amend.
35. To do good to those who do evil.
36. To speak well of all, and to excuse the intention when you cannot defend the action.
37. To help your neighbour as much as you can.
38. Neither to say nor to do anything that might vex him. And if you have been wanting in charity, to ask his pardon and speak kindly to him.
39. Always to speak with mildness and in a low tone.
40. To offer to Jesus Christ all the contempt and persecution that you meet with.
41. To look upon [religious] Superiors as the representatives of Jesus Christ.
42. To obey without answering and without repugnance, and not to seek your own satisfaction in anything.
43. To like the lowest employment.
44. To like the poorest things.
45. Not to speak either good or evil of yourself.
46. To humble yourself even towards inferiors.
47. Not to excuse yourself when you are reproved.
48. Not to defend yourself when found fault with.
49. To be silent when you are disquieted [i.e. upset].
50. Always to renew your determination of becoming a saint, saying, 'My Jesus, I desire to be all Yours, and You must be all mine.
#stalphonsus #spirituallife
Ecce Verbum
6. But some of you will perhaps say: I am young; after some time I will give myself to God. But, remember that the gospel tells us, that Jesus Christ cursed the fig tree which He found without fruit, although the season for figs had not yet arrived. "It was…
10. At the hour of death, conscience will remind us of all the time which we have had to become saints, and which we have employed in multiplying our debts to God. It will remind us of all the calls and of all the graces which He has given us to make us love him, and which we have abused. At that awful moment we shall also see that the way of salvation is closed for ever. In the midst of these remorses, and of the torturing darkness of death, the dying sinner shall say: O fool that I have been! O life misspent! O lost years, in which I could have gained treasures of merits, and have become a saint! but I have neglected both, and now the time of saving my soul is gone for ever.
But of what use shall these wailings and lamentations be, when the scene of this world is about to close, the lamp is on the point of being extinguished, and when the dying Christian has arrived at that great moment on which eternity depends?
11.The Lord says: "Be prepared." He does not tell us to prepare ourselves when death approaches, but to be ready for His coming; because when we think least of death, the Son of Man shall come and demand an account of our whole life. In the confusion of death, it will be most difficult to adjust our accounts, so as to appear guiltless before the tribunal of Jesus Christ.
Perhaps death may not come upon us for twenty or thirty years; but it may also come very soon, perhaps in a year or in a month. If any one had reason to fear that a trial should take place, on which his life depended, he certainly would not wait for the day of the trial, but would as soon as possible employ an advocate to plead his cause.
And what do we do? "We know for certain that we must one day be judged, and that on the result of that judgment our eternal, not our temporal, life depends. We also know that that day may be very near at hand; and still we lose our time, and, instead of adjusting our accounts, we go on daily multiplying the crimes which will merit for us the sentence of eternal death.
12. If, then, we have hitherto employed our time in offending God, let us henceforth endeavour to bewail our misfortune for the remainder of our life, and say continually with the penitent King Ezechias: "I will recount to thee all my years in the bitterness of my soul." The Lord gives us the remaining days of life, that we may compensate the time that has been badly spent.
Let us not provoke the Lord to punish us by an unhappy death; and if, during the years that are passed, we have been foolish, and have offended Him, let us now attend to the Apostle exhorting us to be wise for the future, and to redeem the time we have lost. "See, therefore, brethren, now you walk circumspectly, not as unwise, but as wise, redeeming the time, because "the days are evil".The days of this life are evil, because in them we are exposed to a thousand temptations and dangers of eternal misery; and therefore, to escape perdition, all possible care is necessary.
"What," says St. Augustine, "is meant by redeeming the time, unless, when necessary, to submit to temporal loss in order to gain eternal goods?" We should live only to fulfil with all diligence the divine will; and, should it be necessary, it is better to suffer in temporal things, than to neglect our eternal interests. Oh! how well did St. Paul redeem the time which he had lost! St. Jerome says, that though the last of the apostles, he was, on account of his great labours, the first in merits.
Do not say, that what you can do today you can also do tomorrow; because this day shall be then lost to you, and shall never return. You have this day; but perhaps tomorrow will not be given you.
#stalphonsus
But of what use shall these wailings and lamentations be, when the scene of this world is about to close, the lamp is on the point of being extinguished, and when the dying Christian has arrived at that great moment on which eternity depends?
11.The Lord says: "Be prepared." He does not tell us to prepare ourselves when death approaches, but to be ready for His coming; because when we think least of death, the Son of Man shall come and demand an account of our whole life. In the confusion of death, it will be most difficult to adjust our accounts, so as to appear guiltless before the tribunal of Jesus Christ.
Perhaps death may not come upon us for twenty or thirty years; but it may also come very soon, perhaps in a year or in a month. If any one had reason to fear that a trial should take place, on which his life depended, he certainly would not wait for the day of the trial, but would as soon as possible employ an advocate to plead his cause.
And what do we do? "We know for certain that we must one day be judged, and that on the result of that judgment our eternal, not our temporal, life depends. We also know that that day may be very near at hand; and still we lose our time, and, instead of adjusting our accounts, we go on daily multiplying the crimes which will merit for us the sentence of eternal death.
12. If, then, we have hitherto employed our time in offending God, let us henceforth endeavour to bewail our misfortune for the remainder of our life, and say continually with the penitent King Ezechias: "I will recount to thee all my years in the bitterness of my soul." The Lord gives us the remaining days of life, that we may compensate the time that has been badly spent.
Let us not provoke the Lord to punish us by an unhappy death; and if, during the years that are passed, we have been foolish, and have offended Him, let us now attend to the Apostle exhorting us to be wise for the future, and to redeem the time we have lost. "See, therefore, brethren, now you walk circumspectly, not as unwise, but as wise, redeeming the time, because "the days are evil".The days of this life are evil, because in them we are exposed to a thousand temptations and dangers of eternal misery; and therefore, to escape perdition, all possible care is necessary.
"What," says St. Augustine, "is meant by redeeming the time, unless, when necessary, to submit to temporal loss in order to gain eternal goods?" We should live only to fulfil with all diligence the divine will; and, should it be necessary, it is better to suffer in temporal things, than to neglect our eternal interests. Oh! how well did St. Paul redeem the time which he had lost! St. Jerome says, that though the last of the apostles, he was, on account of his great labours, the first in merits.
Do not say, that what you can do today you can also do tomorrow; because this day shall be then lost to you, and shall never return. You have this day; but perhaps tomorrow will not be given you.
#stalphonsus
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
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