The Practice of Mental Prayer. Father Rene de Maumigny
in no longer committing deliberate venial sins, there remains a second and more difficult cleansing to be effected: the rooting out of nature's disordered inclinations. How is this to be done—again, by means of prayer.
In order to get rid of these evil inclinations two things really are necessary: to see them clearly and then to arm oneself with the courage and perseverance requisite for their eradication. Now it is during prayer that the Holy Ghost sheds a light on the soul which makes it see even its smallest defects. As long as night lasts, the gardener does not see weeds in his garden, but when the sun rises, he perceives them. In like man- ner when the soul does not meditate seriously, it does not see the multitude of its imper- fections, because it remains plunged in spir-
EXCELLENCE OF MENTAL PRAYER
itual darkness; but when the soul applies itself to this holy exercise, the Holy Ghost enlightens it and reveals to it even its smallest defect.
In most cases God, Who in His providence arranges all with a gentle force, proportions this light to the strength which He infuses into the soul, and only discloses to it the fault which it can correct. Sometimes, how- ever, many more defects are disclosed than the soul can root out. God's object in this case is to humiliate the soul by showing it its weakness, so as to exalt it later, in accordance with St. Peter's thought: ''Be you humbled therefore under the mighty hand of God, that He may exalt you in the time of visitation." 1
But whatever the method by which God enlightens the soul as it prays, sooner or later He will certainly disclose to it all its faults, so that the soul, strengthened and encouraged, may finally succeed in destroy- ing them. Where are the helps, indispens- able in such a difficult task, to be found? Once more, in prayer; for it is only in prayer that the Holy Ghost shows the soul the ineffable value of a union of love with God and fills the heart with the desire of
1 Pet. 5:6.
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attaining to such union, following the example of the merchant in the Gospel, who dis- covered a pearl of great price and sold all that he had to buy it.
The cleansing of the soul once accomplished, there still remains its adornment with virtues: the second degree of Christian perfection. Just as an earthly king would not enter the house of one of his subjects if it were only clean, but at the same time unfurnished and with- out ornament, in like manner the King of Heaven could not visit a soul to be united to it by love, unless to purity of conscience was added the adornment of Christian virtues.
How is the soul to acquire virtues? By meditating on the mysteries of faith, espe- cially the life and death of Our Lord Jesus Christ. Our divine Master's example is truly, at one and the same time, clear, inspiring and consoling. It enlightens us, since virtue shines immeasurably more bright in Jesus Christ than anywhere else. His example charms us, because Jesus Christ attracts and triumphs by reason of His beauty, and draws us by the odor of His ointments.'' ^ Lastly, His example is consoling, because
1 Ps. 44: 5; Cant, 1: 3.
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Jesus lightens the labor by the loving union of His Divine Heart with ours. He has not bidden us carry otir cross alone, but carry it with Him: If any man will come after me, let him deny himself and take up his cross and follow me."
O the wonderful change which takes place in the soul that labors perseveringly to gain an intimate knowledge of the divine King, so as to love and follow Him more. At last it sees, in place of the briars of earthly inclinations, virtues growing and flourish- ing and sending their odor to heaven. The mystic garden where God is accustomed to contract the union of love is filled with blossom; Divine Goodness is pleased by it, inclines towards it and the soul is visited.
But one visit only is not enough to effect the total transformation of the htunan into the Divine Will, a transformation which in its essence constitutes the union of love, or the unitive life. Just as a single visit paid by an earthly prince to one of his sub- jects is not sufficient to produce similarity of ideas, so a single visit of God to the soul
1 Matth. 16: 24.
2 Spiritual Exercises—1 week 2, contempl. 1, prel. 3.
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is insufficient to make it adopt purely Divine feelings. The transformation of the human into the Divine Will can only be accomplished by frequent converse between God and the soul, that is, by prayer; but if the soul perseveres, this transformation will take place without fail in course of time. If, indeed, by associating with men of evil life we become perverted, and by associating with the virtuous, we ourselves become virtuous, how can we deny that prayer, which is fre- quent and intimate intercourse with God, has the power of making us more Divine?
Yes, it is while praying that the soul, enraptured by the infinite beauty of God's Will, comes to regard God's slightest wish as of more importance than all created things; not only those which the world prizes, such as riches, honor and pleasure, but even those which are truly valuable, such as spiritual consolation. Thus the soul follows Our Lord's example. Who, deprived of all sensible joys and in agony said: Father, not my will, but thine be done!"1
It is during prayer that the soul which has been rendered God-like comes to account
1 Luke 22: 42.
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the least degree of glory procured for God as of more worth than all the pleasures of earth. At such a time, the soul trans- formed into Jesus Christ, realizes that dur- ing this short life no greater proof of love can be given to God than suffering for Him, and chooses, instead of earthly joy, poverty, reproach and persecution borne for love of Him. Then at last, following the example of Over Lord when delivering Himself up to His Passion, it learns to say: But that the world may know that I love the Father: And as the Father hath given me command- ment, so do I. Arise, let us go hence!
Spiritual writers, following St. Thomas, distinguish three degrees of Christian per- fection: The purgative life, in course of which the soul purifies itself from sin and imperfection; the illuminative life, in course of which the soul labors to acquire virtue; the unitive life, when the soul transformed into God aspires only to glorify Him and accomplish His divine will; whether it be in prayer or in any other action. From what has been said it is clear that prayer leads the soul to these three stages of perfection.
1 John 14: 31.
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CHAPTER IV
FOURTH ADVANTAGE OF PRAYER: IT CAUSES THE SOUL TO TASTE SPIRITUAL JOYS INCOM- PARABLY SUPERIOR TO ALL THE FALSE PLEASURES OF THE WORLD.
"How lovely are Thy tabernacles, O Lord of Hosts! My heart and my flesh have re- joiced in the living God,"1 says the royal prophet.
These tabernacles of the Lord are the mystic sanctuary of prayer where the soul holds converse with God, as a son with his father. They are a thousand times more delightful than all the pleasures of the world, for in this converse the soul finds celestial joys which thrill it with delight.
The first of these joys is peace, surpassing all thought and penetrating heart and mind. And the peace of God which surpasseth all understanding, keep your hearts and minds in Christ Jesus.''2 And if you ask the nature of this peace, it resembles in the first place the rest which follows victory: the soul, 1 Ps. 83: 2, 3. 2 Phil. 4: 7.
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having conquered its passions by the aid of prayer or, at least, feeling that it has the passions under control, is as happy as the king who rides over the battle-field which he has won.
Further, it is rest in