meditation

Dialogue About Perfection – Part 3

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Dialogue About Perfection (Part 3)

by Saint Catherine of Siena

  (Published in French by Éditions du Sel)


The Instruments of Perfection

And, when that soul had heard what the will of God was, that to execute it faithfully a perfect charity was required, and that this could only be obtained by an entire annihilation of self-will, she spoke thus to the Lord:

Catherine

Thou hast manifested to me, O my Lord and God, Thy Will, and hast shown me, that, if I love Thee perfectly, I shall love nothing transitory and earthly, nor even my own self for myself, but all alone for Thee and in Thee. Thou hast added, that, in order to love Thee, I must seek with earnest care to praise and glorify Thee in all things and at all times; and that in such a manner as that others may do so like wise; that I must endeavor further to bear with a peaceful, cheerful, tranquil heart whatever may befall one in this miserable life.

And now, since I gather from what Thou hast hitherto said that all these things are to be done by the abnegation of my own will, since the more I die to myself, the more perfectly I shall live in Thee; I beseech Thee to teach me in what manner I may acquire this great virtue of the perfect abnegation of myself.

And God, who is so good that He can deny nothing to the pious desires of His servants, thus replied to her:


The Lord

It is certain that everything depends upon the perfect abnegation of thyself, since the more thou dost empty thyself of thy own will, the more will I fill thee with My grace. And all thy perfection comes from the participation of My Divine goodness by means of grace, without which the human creature, in all that concerns its true dignity and perfection, is absolutely nothing.

Humility

The Lord

If thou dost indeed desire to attain this perfect abnegation of self, thou must prostrate thyself before Me in the most profound humility, with a thorough conviction of thine own poverty and misery; and thou must at all times eagerly seek this one thing, to obey Me alone and to do My Will only.1

The Inner Cell

The Lord

And to this end thou must make in thy soul as it were, a little spiritual cell, closed in with the material of My Will, in which thou must enclose thyself and make therein thy constant dwelling-place; so that, wherever thou goest, thou mayest never go forth from it, and, wherever thou lookest, thou mayest never see anything beyond it; but My Will must so encompass every faculty of thy body and soul, that thou shalt never speak of anything but what thou deemest pleasing unto Me, nor think, nor do anything, but what thou believest agreeable to My Will.

And it shall be that the Holy Ghost shall teach thee what thou shalt do in all things.2

Spiritual Direction

The Lord

Moreover thou mayest attain this abnegation of thine own will by another road, if thou canst obtain those who are able to guide and instruct thee according to My Spirit; namely, by subjecting thy will to them, by obediently following their counsels, and by trusting thyself and thy concerns fully to them; since he who hears My faithful and prudent servants “heareth Me” (St. Luke 10:16).

Contemplation of God

The Lord

* But I desire further that thou shouldst consider with firm faith and profound meditation that I, thy most glorious God, I, who have created thee for eternal beatitude, am eternal, sovereign, omnipotent; that I can do with you whatever pleaseth Me; and there is none who can oppose himself in the least degree to My Will; that no good can happen to you unless sent by Me; nor can any evil befall you except by that same Will of Mine, as I have already told you by My Prophet Amos: “shall there be evil in a city which the Lord hath not done?” (Amos 3:6), that is, which I have not permitted.

* In the second place, I wilt that thou seriously meditate that in Me, thy God, dwell the most perfect Intelligence, and Knowledge, and infinite Wisdom; that, therefore, I behold all things with the utmost clearness and acutest penetration; so that in My government of thee, the heavens, and the earth, and the entire universe, I cannot be deceived in any way or misled by any error. Were it otherwise, I should neither be all wise, nor should I be God. And, that thou mayest acknowledge the more the power of My infinite Wisdom, know that even from the evil of guilt and punishment I am able to draw a good greater than the evil.

* In the third place, consider attentively that, as I am thy God, so am I infinitely good, yea, charity itself by My Essence; that, therefore, I cannot will anything but that which is useful and salutary to thee and to all men; nor can I wish any evil to My creatures; that, as man was created by My bounty, so is he loved by Me with inestimable charity.

The Fruits of Contemplation

The Lord

1. Acceptance of Trials and Adversities

When with a firm faith thou shalt have received and pondered in thy mind these truths, thou shalt see that I only suffer tribulations, temptations, difficulties, sicknesses, and all other forms of adversity to befall men for the greater advantage of their eternal salvation; that through the very things which to you seem evils, the true evil of your bad habits may be corrected, and firm resolutions made to attain that virtue which can alone guide you to that true and ultimate good which as yet you know not.3

Thus illuminated by the living light of faith, thou wilt perceive that I, thy God, have infinitely more Knowledge, Power, and Will to advance thy happiness than thou hast; and further, that thy own knowledge, power, and will for thine own good depends entirely on My grace.

2. Peace and Joy

For this cause, seek with all diligence to submit thyself totally to My Will; so shalt thou take thy rest and abide in continual tranquility of spirit, and shalt have Me for ever with thee, for My “place is in peace” (Ps. 75:3). Nothing will then agitate or irritate thee; nothing shall be to thee an occasion of sin or scandal, for “much peace have they who love My law; and to them there is no stumbling-block” (Ps. 118:165). For they so love My law, that is, My Will which is My law by which all things are directed, they are so intimately united by it to Me, and experience such great delight in observing it, that (sin only excepted, which is offensive to God) nothing has power to disturb them, from whatsoever quarter it may come, or of whatsoever weight or quality it may be. For the eyes of their soul are clear and undefiled; and therefore they see that from Me, the sovereign Ruler of the world, Who govern all things with infinite Wisdom, Order, and Charity, nothing but good can spring; and that I can take care of them and their affairs far better and more successfully than they could of themselves.4

2. Patience and Inner Sweetness

And thus considering that I and none other am the Author of all that they have to endure, they are strong with an invincible patience, and suffer all things, not only with resignation, but with cheerfulness and joy,5 tasting in all things which befall them externally or internally the sweetness of My ineffable charity.

And this is to “think of the Lord in goodness” (Wis. 1:1), that is, to believe, and meditate with a cheerful and grateful spirit, even in the midst of tribulations and difficulties, that it is I who sweetly dispose all things, and that whatever happens springs from the inexhaustible fountain of My goodness.

But the great good which this holy consideration and blessed disposition of heart would effect, is hindered, corrupted, and destroyed solely by this one thing, the love of yourselves and of your own will. If you destroy this within you, there shall be no more hell for you, neither the eternal torment of body and soul prepared for the damned, nor that other hell of interior turmoil which you make for yourselves and suffer during your mortal life, through your perpetual agitations and anxious cares about many things.

Conclusion

The Lord

If, therefore, thou wouldst live in grace in this world which passes rapidly away, and if thou wouldst live in glory in that world which has no end, seek to die to thyself, denying thyself and laying down thine own will.

For “blessed are the dead who die in the Lord” (Apoc. 14:13), and “blessed also are the poor in spirit” (St. Matt. 5:3), since they already see Me in a manner in this their pilgrimage by reciprocal love, and shall behold Me hereafter in glory and honor in their true home. So be it.

Translation by Sister Drane

Footnotes by Fr Bernadot O.P., published in 1919

1The eternal Father also said: “if you will arrive at a perfect knowledge and enjoyment of Me, the Eternal Truth, that you should never go outside the knowledge of yourself, and, by humbling yourself in the valley of humility, you will know Me and yourself, from which knowledge you will draw all that is necessary. No virtue, my daughter, can have life in itself except through charity, and humility, which is the foster-mother and nurse of charity. In self-knowledge, then, you will humble yourself, seeing that, in yourself, you do not even exist; for your very being, as you will learn, is derived from Me, since I have loved both you and others before you were in existence” (Dialogue 4, Treatise of Divine Providence, § “How desire and contrition of heart satisfies”).

2St. Catherine loved to recommend her followers to live in the inner cell: “if you want to hear and find the fruit of my will, be you always dwellers in the cell of your soul, which cell is a well, and which well holds water and earth within itself (in which earth we can know our misery: we know we do not exist; since we are not, we thus see that our being is from God). O ineffable inflamed charity, I therefore see that the earth is found, the living water is gushing, that is, the true knowledge of His sweet and true will, which wants nothing more than our sanctification. So let us enter the depth of this well, for by force it will be agreed that, by living in it, we know ourselves and we know the goodness of God. Knowing we are not, we humiliate ourselves and enter the open consumed burnt heart, like a window without a door that never closes.” (Letter to Br. Th. della Fonte, n. 41).

3St. Catherine herself wrote: “God allows us to be tempted to prove our virtue, and for the growth of grace; not because we are defeated, but because we are victors: not trusting in our strength, but in divine help, saying with the sweet Apostle Paul: through Christ crucified “I can do all things in him who strengtheneth me.” (Ph. 4:13).” (Letter to Dom Christopher, 335).

4St. Catherine to Br. William of England: “For, were it truly humble and not presumptuous, it would see well that the Sweet Primal Truth gives conditions, time and place, and consolation and tribulation, according as is needful to our perfection, and to fulfill in the soul the perfection to which it is chosen. It would see that everything is given through love, and therefore with love.” (Letter 54; Catherine of Siena. “To Brother William of England of the Hermit Brothers of St. Augustine.” In Saint Catherine of Siena as Seen in Her Letters, translated by Vida Dutton Scudder, 61. London; New York: J.M. Dent & Co.; E.P. Dutton & Co., 1905. https://archive.org/details/saintcatherineof00cath/page/61).

5The Lord said to Catherine: “Those who are in this sweet light know it, and remain constantly in peace and quiet, and no one scandalizes them, for they have cut away that thing by which stumbling-blocks are caused, namely their own will. […] And he rejoices more in the different ways of holiness which he sees, than if he were to see all traveling by one road, because, in this way, he perceives the greatness of My Goodness become more manifest, and thus, rejoicing, draws from all the fragrance of the rose.” (Dialogue 100, Treatise of Prayer, § “Of the third and most perfect state”).

Ten aids to mental prayer

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Ten aids to mental prayer

By Dom Jean-Baptiste Chautard

(1858-1935)

Abbot of the French Cistercian Monastery of Sept-Fons

This text is an appendix of the book “The soul of the Apostolate”, which was a favorite book of Pope Saint Pius X. The good Pope said he left this spiritual masterpiece by his night stand, so he could read it in his bed.

Mental prayer is the furnace in which we go to renew the custody of the heart.  By our fidelity to our mental prayer all the other exercises of piety will be rekindled.  The soul will gradually acquire vigilance and the spirit of prayer, that is, the habit of having recourse to God more and more frequently.

Union with God in mental prayer will produce an intimate union with Him, even amongst the most absorbing occupations.

The soul, living thus in union with our Lord, by its vigilance, will attract more and more the gifts of the Holy Ghost and the infused virtues, and perhaps God will call it to a higher degree of mental prayer.

That excellent volume, “The ways of Mental Prayer” by Dom Vital Lehodey (Lecoffre, Paris), gives an exact account of what is required for the ascension of the soul by the different degrees of mental prayer, and gives rules for discerning, whether higher mental prayer is truly a gift of God or the result of illusion.

Before discussing affective mental prayer (the first degree of the higher classes to which God as a rule calls only the souls that have reached the state of vigilance by meditation),  Fr. Rigoleuc, S.J., gives in his fine book (Œuvres Spirituelles, Avignon, 1843, page 1 ff.) ten ways of discoursing with God – when after a serious effort, one finds it a moral impossibility to meditate on a subject prepared the night before.

I sum up the pious author:

1st Way. – Take a spiritual book (New Testament or “Imitation of Christ”) – read a few lines at intervals – meditate a little on what has been read, try to fix the sense and impress it on your mind.    Draw from it some holy thought, love, penance etc., resolve to practice this virtue when opportunity offers.

Avoid reading or meditating too much.  Stop at each pause as long as the mind find agreeable and useful converse.

2nd Way. – Take some text of Scripture or some vocal prayer – Pater, Ave, Credo, for instance – repeat it, stopping after each word, drawing from it various sentiments of piety on which you dwell as long as it pleases you.

At the end, ask God for some grace or virtue, according to the subject meditated upon.

You are not to stop on any word if it wearies or tires you, but if you find nothing more to think on, pass on quietly to another.  When you are touched by some good thought, dwell on it as long as it lasts without troubling to go any further.   Nor is it necessary to make fresh acts always, it is sometimes enough to keep in God’s presence, reflecting in silence on the words already meditated or in enjoying the feelings they have already produced in your heart.

3rd Way. – When the prepared subject matter does not give you enough scope, or room for free action, make acts of faith, adoration, thanksgiving, hope, love, and so on, letting them range as wide and free as you please, pausing at each one to let it sink in.

4th Way. – When meditation is impossible, and you are too helpless and dried-up to produce a single affection, tell Our Lord that it is your intention to make an act, for example, of contrition, every time you draw breath, or pass a bead of the rosary between your fingers, or say, vocally, some short prayer.

Renew this assurance of your intention from time to time, and then if God suggests some other good thought, receive it with humility, and dwell upon it.

5th Way. – In time of trial or dryness, if you are completely barren and powerless to make any acts or to have any thoughts, abandon yourself generously to suffering, without anxiety, and without making any effort to avoid it, making no other acts except this self-abandonment into the hands of God to suffer this trial and all it may please Him to send.

Or else you may unite your prayer with Our Lord’s Agony in the garden of desolation upon the cross.   See yourself attached to the Cross with the Saviour and stir yourself up to follow His example, and remain there suffering without flinching, until death.

6th Way. – A survey of your own conscience. – Admit your defects, passions, weaknesses, infirmities, helplessness, misery, nothingness. – Adore God’s judgments with regard to the state in which you find yourself. – Submit to His holy will. – Bless Him both for His punishments and for the favors of His mercy. – Humble yourself before His sovereign Majesty. – Sincerely confess your sins and infidelities to Him and ask Him to forgive you. – Take back all your false judgments and errors. – Detest all the wrong you have done, and resolve to correct yourself in the future.

This kind of prayer is very free and unhampered, and admits of all kinds of affections.  It can be practiced at all times, especially in some unexpected trial, to submit to the punishments of God’s justice, or as a means of regaining recollection after a lot of activity and distracting affairs.

7th Way. – Conjure up a vivid picture of the Last Things.  Visualize yourself in agony, between time and eternity – between your past life and the judgment of God. – What would you wish to have done?  How would you want to have lived?  – Think of the pain you will feel then. – Call to mind your sins, your negligence, your abuse of grace. – How would you like to have acted in this or that situation?  – Make up your mind to adopt a real, practical means of remedying those defects which give you reason for anxiety.

Visualize yourself dead, buried, rotting, forgotten by all.  See yourself before the Judgment-seat of Christ: in purgatory—in hell.

The more vivid the picture, the better will be your meditation.

We all need this mystical death, to get the flesh off of our soul, and to rise again, that is, to get free from corruption and sin.  We need to get through this purgatory, in order to arrive at the enjoyment of God in this life.

8th Way. — Apply your mind to Jesus in the Most Blessed Sacrament.  Address yourself to Our Lord in the Blessed Sacrament.  With all the respect that His Real Presence demands, unite yourself to Him and to all His operations in the Eucharist, where He is ceaselessly adoring, praising, and loving His Father, in the name of all men, and in the condition of a victim.

Realize His recollection, His hidden life, His utter privation of everything, obedience, humility, and so on. – Stir yourself up to imitate this, and resolve to do so according as the occasions arise.

Offer up Jesus to the Father, as the only Victim worthy of Him, and by whom we offer homage to Him.   Thank Him for His gifts, satisfy His justice, and oblige His mercy to help us.

Offer yourself to sacrifice your being, your life, your work.  Offer up to Him some act of virtue you propose to perform, some mortification upon which you have resolved, with a view to self-conquest, and offer this for the same ends for which Our Lord immolates Himself in the Holy Sacraments.  – Make this offering with an ardent desire to add as much as possible to the glory He gives to His Father in this august mystery.

End with a spiritual Communion.

This is an excellent form of prayer, especially for your visit to the Blessed Sacrament.  Get to know it well, because our happiness in this life depends on our union with Jesus in the Blessed Sacrament.

9th Way. — This prayer is to be made in the name of Jesus Christ.  It will arouse our confidence in God, and help us to enter into the spirit and the sentiments of Our Lord.

Its foundation is the fact that we are united to the Son of God, and are His brothers, members of His Mystical Body; that He has made over to us all His merits, and left us the legacy of all the rewards owed Him by His Father for His labors and death.  And this is what makes us capable of honoring God with a worship worthy of Him, and gives us the right to treat with God, and, as it were, to exact His graces of Him as though by justice.  – As creatures, we have not this right, still less as sinners, for there is an infinite disproportion between God and creatures, and infinite opposition between God and sinners.  But because we are united to the Incarnate Word, and are His brothers, and His members, we are enabled to appear before God with confidence, and speak familiarly with Him and oblige Him to give us a favorable hearing, to grant our requests, and to grant us His graces, because of the alliance and union between us and His Son.

Hence, we are to appear before God either to adore, to praise, or to love Him, by Jesus Christ working in us as the Head in His members, lifting us up, by His spirit, to an entirely divine state, or else to ask some favor in virtue of the merits of His Son.  And for that purpose we should remind Him of all that His well beloved Son has done for Him, His life and death, and His sufferings, the reward for which belongs to us because of the deed of gift by which He has made it over to us.

And this is the spirit in which we should recite the Divine Office.

10th Way. – Simple attention to the presence of God, and meditation.

Before starting out to meditate on the prepared topic, put yourself in the presence of God without making any other distinct thought, or stirring up in yourself any other sentiment except the respect and love for God which His presence inspires.  – Be content to remain thus before God, in silence, in simple repose of the spirit as long as it satisfies you.  After that, go on with your meditation in the usual way.

It is a good thing to begin all your prayer in this way, and worth while to return to it after every point. – Relax in this simple awareness of God’s presence. – It is a way to gain real interior recollection. – You will develop the habit of centering your mind upon God and thus gradually pave the way for contemplation. – But do not remain this way out of pure laziness or just to avoid the trouble of making a meditation.

A Meditation on Easter

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A Meditation for Easter

with Saint Thomas Aquinas

Fra Angelico’s “Resurrection of Christ and Women at the Tomb”

The advantages of Our Lord’s Resurrection

From the mystery of Our Lord’s Resurrection, we can learn four things :

1.  First of all, we learn that we should strive to rise spiritually from the death of the soul which we have caused by sin, and rise to a life of justice [holiness] which is acquired through penance.

« Rise thou that sleepest and arise from the dead, and Christ shall enlighten thee » (Eph 5 14). « Blessed and holy is he that hath part in the first resurrection [the one of the soul]. In these, the second death [eternal death in Hell] has no power, but they shall be priests of God and of Christ, and shall reign with Him » (Apoc 20, 16).

2. Secondly, [from Our Lord’s Resurrection we should learn] not to defer rising spiritually until death is upon us, but rise NOW AND PROMPTLY ; for Christ rose for our example on the third day.

« Delay not to be converted to the Lord, and defer it not from day to day » (Eccl 5, 8), because :

— you will not be able even to think of those things pertaining to your salvation, when serious illness comes upon you ;

— and also because by delaying your conversion, you lose part of all the good things which the Church accomplishes ;

— and, what is worse, you incur many evils because of your perseverance in sin.

Likewise, inasmuch as the devil possesses you for a longer time, so much the more difficult it  be for you to rid yourself of Satan.

3. Thirdly, we should learn to rise to an incorruptible life, so that we may not die again ; that is : having firmly resolved to do penance, we may not sin again.

« Christ rising from the dead, dieth now no more, death shall no more have dominion over Him »  (Rom 6, 9). « So you also reckon that you are dead to sin but alive to God in Jesus-Christ, Our Lord. Let not sin, therefore, reign in your mortal body, so as to obey the lusts of flesh. Neither yield ye your members as instruments of iniquity unto sin, but present yourselves to God, as those that are alive from the dead, and your members as instruments of justice [sanctification] unto God » (Rom 6, 11).

4.  Fourthly, [from Our Lord’s Resurrection we should learn] to rise a new and glorious life, so that we may avoid everything which was before the occasion and cause of our spiritual death and of sin.

« That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life » (Rom 6, 4). And this new life is a life of justice [holiness], which renews our souls and leads us unto a life of everlasting glory.