> [[at-sl-03|← Introduction]] # "Footnotes — Introduction" [1] TH. DE VALLGORNERA, O. P., Mystica Theologia D. Thomæ, t. I, q. I; E. DUBLANCHY, Ascétique in Dict. de Théol., t. I, col. 2038-2046; HOGAN, Clerical Studies, ch. VI, art. 1; SCANNELL, The Priest’s Studies, ch. VI. [2] This treatise is found in our Synopsis Theologiæ Dogmaticæ, t. III. [3] 1 John, III, 2: “Similes ei erimus quoniam videbimus eum sicuti est”. [1] I Cor., IX, 24-27; Ephes., VI, 11-16; I Tim., IV, 7-8. [1] 1 Cor., IV. 16. [1] In order to give an idea of the ascetical treasure contained in Holy Writ, we shall give, in the from of an Appendix, a synthetic summary of the spirituality of the Synoptics, St. Paul and St. John. [2] DENZINGER, Enchiridion, 471-478; CATH. ENCYCL., Beguines. [3] DENZINGER, Enchiridion, 1221-1288, 1327-1349; CATH. ENCYCL., Molinos and Quiestism. [1] Matth., XI, 25. [2] R. GARRIGOU-LAGRANGE, O. P., La Vie spirituelle, 10 Oct. 1919, p. 11. [1] We rejoice therefore that two Reviews of different tendencies, La Vie Spirituelle and la Revue d’Ascétique et de Mystique have entered upon the course of making most careful and precise distinctions with regard to the call to contemplation: the general and individual call, the proximate and remote, the efficacious and sufficient. By narrowing down the sense of these words and studying the facts, the different schools come to understand one another better. [2] Thus Th. de Vallgornera gives more prominence to the deductive method while P. Poulain, in the Grâces d’oraison, emphasizes the descriptive method. [1] The full meaning of these remarks will be better understood when we come to the study of the contemporary discussions on contemplation. [1] « The value of the science of Ascetic Theology is so obvious from its very definition that it need not be dwelt upon at any great length. The higher Christian life is the noblest and greatest thing in the world. Its principles and its laws are of more importance to the Christian than all other philosophies and legislations, its methods more important to know than those by which fame is won and wealth accumulated. » HOGAN, Clerical Studies, p. 265. [1] Life by Herself, ch. 13. The whole passage to be read with others scattered through the works of the Saint. [1] La vive flamme d’amour, strophe III, v. 3, § II, p. 308-311. [1] Motu proprio, 9 Sept. 1910, A. A. S., II, p. 668 — Pope BENEDICT XV has ordered that a chair of Ascetical Theology be established at the two great theological Schools of Rome. In the meeting of the Seminary Department of the Educational Association at Cincinnati in 1908 the late Bishop Maes of Covington complained that our young méh do not seem to be acquainted with the spiritual life and added: “If I were to put my finger on the great defect in the training of many Seminaries, I would point to the absence of a course of Ascetic Theology.” In the meeting of the same Seminary Department at Milwaukee in 1924, the following resolution was passed: “That ascetical theology should be systematically studied with a suitable text, and that the curriculum should be so ordered as to provide for such courses.” [1] Matth., XVI, 26. [2] M. DE MONTMORAND, Psychologie des Mystiques, 1920, p. 20-21. [1] H. BREMOND, Hist. litt. du sentiment religieux, III, L’Ecole française, 1921. [2] This has been very well done, among others, by St. Jean Eudes in his writings; by L. TRONSON in particular Examens, in which making use of the works of J. J. OLIER, he has aptly condensed the asceticism of the latter. [1] In our day by MGR.GAY, De la vie el des vertus chrétiennes; CH. DE SMET, S. J., Notre vie surnaturelle. --- > [[at-sl-03|← Introduction]]