> [[at-sl-07|← Ch. II cont.]] # "Footnotes — Ch. Ii: Nature of the Spiritual Life" [1] St. THOM., I, q. 43, a. 3; FROGET, Indwelling of the H. Ghost; R. PLUS, God within Us; MANNING, Int. Mission, I; DEVINE, Ascet. Theol., p. 80; TANQUEREY, Syn. Theol. Dog., III, 180-185. [2] It is upon this truth that Father OLIER bases his spiritual system. See Catechism for an Interior Life, P. I, C. III : “Who deserves the name of Christian? He who is possessed by the Spirit of Jesus Christ… that makes us live both interiorly and exteriorly like Jesus Christ”. — “He (the Holy Ghost) is there with the Father and the Son, and there infuses, as we have said, the same dispositions, the same sentiments and the same virtues of Jesus Christ”. [3] Sum. theol., I, q. 8, a. 3. [4] Heb., IV, 13. [5] Acts, XVII, 28. [1] Rom., VIII, 15-16. [2] La Vie Iniérieure, ed. 1909, p. 405. [1] John, I, 12. [2] I John, III, 1. [3] II Peter, I, 4. [4] John, III, 5; Tit., III, 5; I Peter, I, 3; James, I, 18. [5] Rom., VIII, 17, 29. [6] I John, III, 1. [7] Isa., XLIX, 15. [8] John, III, 16. [1] John, XIV, 23. [2] John, XIV, 26. [3] John, XV, 15. [4] Apoc., III, 20. [5] Imitation, II, c. I, v. 1. [1] Philipp., II. 13. [2]I Cor., X, 13. [3] Philipp., I, 6. [4] I Cor., XV, 10. [5] Philipp., IV, 13. [1]I Cor., III, 17. [2] I Cor., III, 16. [3] All these sentiments are wonderfully expressed in the beautiful morning prayer composed by Father OLIER, cf. Manual of Piety. [4] I Cor., VI, 10. [5] Luke, I, 46, 49. [1] Rom., VIII, 26. [2] Prov., XXIII, 26. [1] I Cor., III, 16-17. [2] Matth., V, 48. [3] John, XVII, 21. [4] Eph., IV, 3-6. [1] St. THOM., Ia IIæ, q. 110; ALVAREZ DE PAZ, De vita spirituali ejusque perfectione, 1602, t. I, II, c. 1; TERRIEN, La Grâce et la Gloire, t. I, p. 75 sq.; BELLAMY, La vie surnaturelle. [2] “Gratia præsupponitur virtutibus infusis, sicut earum principium et finis.” (Sum. theol., Ia IIæ, q. 110, a. 3). [3] “Sicut ab essentia animæ effluunt ejus potentiæ, quæ sunt operum principia, ita etiam ab ipsa gratia effluunt virtutes in potentias animæ, per quas potentiæ moventur ad actum”. (Ibid., a. 4.) [4] EYMIEU, op. cit., p. 150-151. [1] See St. THOM., Ia IIæ, q. 110; Syn. Theol. Dog., III, n. 186-191; FROGET, op.cit., IVe P. ; TERRIEN, La Grâce et la Gloire, p. 75 ss. ; BELLAMY, La vie surnaturelle, 1895 ; SCHEEBEN, The Glories of Divine Grace; MANY, La vraie vie, 1922, p. 1-79 [2] This expression is not altogether exact, since grace within us is not a substance, but an accident, an accidental modification of the soul. But because it is something finite and can originate only in God, not being merited by us, this name of created or con-created is given to it, to show that it is derived from the power the soul as a created thing has of becoming whatever the Creator wills it to become. [3] “Est autem hæc deificatio, Deo quædam, quoad fieri potest, assimilatio unioque”. PS.-DIONYS, De eccl. hierarchia, c. I, n. 3, P. G., III, 373. [4] La Vie intérieure, p. 401. [1] II Peter, I, 4. [2] II Cor., XIII, 13. [3] I John, I, 3. [4] I Tim., VI, 16. [5] I John, III, 2. [6] I Cor., XIII, 12-13. [1] Sum. Theol, Ia IIæ, q. 110, a. 2. [2] Gen. I, 26. [3] Homil. Paschal., X, 2, P. G., LXXVII, 617. 4 St. AMBROSE, In Hexœm., 1. VI, c. 8, P.L., XIV, 260. [5] St. BASIL, De Spir. S., IX, 23. P. G., XXXII, 109. [1] “Sicut vita corporis anima, sic vita animœ Deus.” (Enarrat. in psal. 70, sermo 2, n. 3. P. L. XXXVI, 893. [2] BELLAMY, La Vie surnaturelle, p. 184-191. [1] CARDINAL MERCIER, La Vie intérieure, ed. 1919, p. 392. [2] This is perhaps the thought of Cardinal Mercier when he adds (l. c.): “In a sense, however, this union is a substantial one. On the one hand, it takes place between substance and substance without the interference of any natural accident. On the other, it places the soul in direct contact with the divine substance; it places the latter within the immediate reach of the former after the manner of a gift which the soul has the power both to possess and enjoy.” In this way are explained the expressions of the Mystics who with St. John of the Cross speak of the divine contact “that takes place between the substance of the soul and the Divine substance in the course of intimate and loving friendship.” Father Poulain in “Graces of Interior Prayer,” C. VI, has gathered a great many texts from the Contemplatives on this point. [3] Notre Vie surnaturelle, p, 51. [4] Op. cit., p. 49. [1] In visione qua Deus per essentiam videbitur, ipsa divina essentia erit quasi forma intellectus quo intelliget. St. THOMAS, Sum. Theol., Suppl., q. 92, a. 1. [2] “Gratia nihil est quam inchoatio gloriæ in nobis”. sum. theol., IIa IIæ, q. 24, a. 3. — This is likewise the thought of Pope Leo XIII in his Encyclical, Divinum illud munus: “Hæc autem mira conjunctio, quæ suo nomine inhabitado dicitur, conditione tantum seu statu ab ea discrepat qua cælites Deus beando complectitur”. CAVALLERA, Thesaurus doctrinœ cathol., n. 546. [3] “Per donum gratiæ gratum facientis perficitur creatura rationalis ad hoc quod libere non solum ipso dono creato utatur, sed ut ipsa divina persona fruatur.” St. THOMAS, Sum. Theol, I, q. 43, a. 3. [4] Ps. BONAVENTURE, Compend. Theol veritatis, 1. I, c. 9. [1] “Homini justo vitam scilicet viventi divinæ gratiæ et per congruas virtutes tamquam facultates agenti, opus plane est septenis illis quæ proprie dicuntur Spiritus Sancti donis.” LEO XIII, Encyc., Divinum illud munus. See the English translation in The Great Encyclicals of Leo XIII, p. 422-440. [1] “In ipsa justificatione… hæc omnia simul infusa accipit homo, fidem, spem et caritatem. (Trid., sess. VI, c. 7). [2] P. II, de Baptismo, n. 42. [1] In the second part of this work where we shall treat of the illuminative way, we shall explain these virtues in detail. The explanation of the gifts of the Holy Ghost we shall join to the treatment of the unitive way. [1] Cf. S. THOMAS, Ia IIæ, q. 109-113; TANQUEREY, Syn. Theol. Dog., III, n. 122-123. Besides Latin works see WAFFELAERT, Méditations théol., I, p. 606-650; DE BROGLIE, Confér. sur la vie surnaturelle, I, p. 249; LABAUCHE, God and Man, IIIe P., C. 1; VAN DER MEERSCH, in the Dict. de théol: “Gráce”. [1] Acts, XVI, 14. [2] This is at least the Thomist teaching thus summarized by Father Hugon, Tract. Dog., II, p. 297 : “Gratia actualis… est etiam realitas supernaturalis nobis intrinseca, non quidem per modum qualitatis, sed per modum motionis transeuntis”. [3] Cf. Syn. Theol. Dog., III, n. 34-91. There we also examine how far grace is needed for the performance of natural acts. [1] Matth., XXVI, 41. [2] Philip., I, 6. [3] I Peter, V, 10. [4] Trid., sess. VI, Can. 16, 22, 23. [5] S. AUGUST., De dono persev., VI, 10, P. L. XLV, 999. [6] I Joan., I, 8. [1] Sess. VI, Cap. 23. [2] Sermones, XXI, 3, P. L., LIV. 195. [3] Ps. XCII, 5. [1] ST. THOM., III, qq. 8, 25, 26, 40, 46-49, 57 aud elsewhere; BÉRULLE, Œuvres, éd. 1657, p. 522-530; 665-669; 689 OLIER, pensées choisies; PRAT, Theology of St. Paul, I, I. III, c. 1; I. IV, c. 3; II, I. III, IV; MARMION, Christ, Life of the Soul; DUPERRAY, Le Christ dans la vie chrétienne; PLUS, In Christ Jesus. [2] Co. of Trent, sess. VI, c. 7. [1] Eph.,I, 3. [2] John, XVI, 23. [1] Matth., XVI, 24. [2] Rom., VIII, 17. [3] I Peter, II, 21. [4] Coloss., I, 24. [5] John, XIV, 9. [1] Matth., V, 48. [2] Matth., III, 17; XVII, 5. [3] John, XIV, 6; Matth., XI, 29; John, XIII, 15. [4] Acts, I, 1. [5] I Cor., IV., 16; XI, 1; Eph., V, 1. [6] This is very well explained by Father Olier, “Catechism for an Interior Life”, Part I, C. I. [7] Heb. IV, 15. [8] Matth., XIII, 55. [1] Matth., XXVII, 46; Mk., XV, 34. [2] John, XII, 32. [3] This is the meaning of the prayer of the Apostle St. Andrew who, crucified for His Master, lovingly greeted the Cross, saying: “O bona crux”. [1] OLIER, Catechism for an Interior Life, P. I. C. XX-XXV. [2] Sum. Theol., III, q. 8; PRAT, op. cit., I, ed. 1920, p. 358-369; DUPERRAY, op. cit., C. I-II; MARMION, Christ the Life of the Soul, p. 79-92; PLUS, op. cit. [3] John, XV, 5. [1] John, I, 14, 16. [2] Sess. VI, c. 8. [3] Rom., V, 5. [4] Sermo 187, De Tempore. [5] Cor., XII, 6-11. [1] I Cor., XII, 13. [2] Rom., VI, 3; Gal., III, 25; Rom., XIII, 17. [3] DENZINGER-BANN., n. 696. [1] I Cor., XII, 26. [2] Rom., X, 12; I Cor. XII, 13. [3] Matth., XXV, 34-40. [4] Eph., I, 23. [5] Pensées, p. 15-16. [6] Coloss. I, 24. [7] BÉRULLE (called the Apostle of the Incarnate Word), Discours de l’Estat et des Grandeurs de Jésus. [8] John, XV, 5. [1] Heb.,VII, 25. [2] I John, II. 1. [3] John, XVI, 23. [4] Heb., V, 7. [1] Introd. à la vie et aux vertus chrét., c. IV, p. 47. [2] Gal., II, 20. [3] I Tim.,II, 5. [4] St. THOMAS, In Salut. Angel. Expositio; SUAREZ, De Mysteriis christi, disp. I-XXIII; BOSSUET, Sermons sur la Ste Vierge; TERRIEN,La Mère de Dieu et la Mère des hommes, III; GARRIGUET, La Vierge Marie; Dict. d’Apol.(d’Alès), “Marie”; HUGON, Marie, pleine de grâce; BAINVEL, Marie, mère de grâcem; Syn. Theol. dog., II, n. 1226-1263. [1] BAINVEL, op. cit., p. 73, 75. —The thesis can well be based on the words of the Angel: “Behold thou shalt conceive in thy womb and shalt bring forth a son: and thou shalt call his name Jesus (i. e. Savior); He shall be great and shall be called the Son of the Most High. And the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob forever.” Luke, I, 31, 32. [1] This expression has been ratified by Pope Pius X in his encyclical, “Ad diem ilium ”, Feb. 2, 1904, wherein he declares that Mary has merited for us “de congruo” all the graces that Jesus had merited for us “de condigno”. [1] Luke, II, 35. [2] Luke, I, 46. [3] Luke, I, 48. [4] In Assumpt., sermo II, 2. [1] BAINVEL, Le Saint Cœsur de Marie, p. 313. [2] Luke, I, 45. [3] Luke, I, 34. [4] Luke, II, 19. [5] Sermo de aquœductu, n. 7. [1] The proofs for this assertion will be found in Terrien, op. cit. III. [2] Marie, mère de grâce, p. 23-24. [3] Cardinal Mercier by letter of January 23, 1921 makes the fact known to his flock in the following terms: “For years past the Belgian episcopate, the Faculty of Theology of the University of Louvain, all the Religious Orders of the nation, have been addressing their requests to the Sovereign Pontiff to have the title of the Blessed Virgin, “Mediatrix of All Graces”, authentically recognized. His Holiness, Benedict XV, has just granted to the churches of Belgium and to ail those of the Christian world that will so request, a proper Office and Mass for the thirty-first day of May in honor of Mary Mediatrix.” [4] On this subject see: BITTREMIEUX, De Mediatione Mariœ; O’CONNOR, Our Lady Mediatrix of Graces; HUSSLEIN, All Graces through Mary; and many articles in Catholic Reviews of recent years. [1] Homil. II, de Laudibus Virg. Matris, 17. [1] This was the practice of Father Olier, popularized by Blessed Grignion de Montfort in “True devotion to the Blessed Virgin”. [1]GRIGNION DE MONTFORT, op. cit.; A. LHOUMEAU, La Vie spirituelle à l'école du B. Grig, de Montfort, 1920, p. 240-427. [1] St. THOMAS, Supplement, q. 13, a. 2. [1] “Coronando merita coronas et dona tua”. St. Augustine. [1] Pensées choisies, by G. LETOURXEAV, p. 181-182. [1] FATHER OLTER, Pensées choisies, p. 176. [2] I Cor.,IV. 16. [3] “Tu non poteris quod isti, quod istæ?” Confessions, VIII, c. II. [1] OLIER, Pensées choisies, p. 158. [2] Ibid., p. 164. [3] Matth., XVIII, 10. [4] Preface, Roman Missal. [5] Pensées choisies, p. 169. [1] Ps. XC. II-12. [2] Heb., I, 14. [3] Tob., XII, 12. [4] That the Angels conduct our souls to heaven is a traditional doctrine, as is shown by DOM LECLERCQ, Diet. d’Archéol., Les Angespsychagogues, I, col. 2121. [5] Pensées, p. 171-172. [1] I Cor,, III, 8. [2] Hebr., VI, 7-8. [3] II Cor., VI, 1. [1] Read the short, but admirable treatise of BOSSUET on Concupiscence. [2] I John., II, 16. [1] Tr. de la Concupiscence, C. IV. [2] Ibid., C. V. [1] In this paragraph we merely give a summary of the fifth chapter of Bossuet’s Treatise on Concupiscence. [2] Gal., V, 24. [3] Cat. for an Int. Life, Part. I, lesson 5. [4] Ibid., lesson 5. [5] Rom., VI, 2-4. [6] “It does not alter the thought of the Apostle to express it in the following theological language: The Sacraments are efficacious signs which produce ex opere operato the effects wich they signify. Now, baptism represents sacramentally the death and the life of Christ. It follows that it causes in us a death, mystical in its essence, but real in its effects; a death to sin, to the flesh, to the old Adam; and a life in agreement with that of the Risen Christ”. (Cf. PRAT, The Theology of St. Paul, II, Book 5, C. 2). [1] Rom., VIII, 13. [2] Eccli., III, 27. [1] BOSSUET, l. c., C. 8. [2] BOSSUET, l. c. [3] I Cor., VII, 31. [4] Luke, XVI, 2. [1] Matth., VI, 20. [2] Matth., VI, 21. [3] Matth. V, 3. [4] Luke, XII, 23, XVIII, 22, Matth., XIX, 21. [5] OLIER, Introd., C. XI; Chevrier, Le véritable disciple, p. 248-267. [6] Ps. CXIII, 37. [1] Esth., XIV, 15-18. [2] L.c., C. X. XXIII. [3] Tr. de la Concupiscence, C. XVII. [1] James, IV, 6. [2] I. Cor., IV, 7. [3] I. Cor., X, 31. [4] Colos., III, 17. [5] Cat. for an Int. Life, Part I., lesson 15. [1] Confessions, II, C. 7. [2] Catechism, P. I, lesson 17. [3] Theology teaches (Syn. theol. dog., III. n. 72-91) that fallen man can do some good in the natural order with the mere natural concurrence of God; but that in order to observe the whole of the natural law and repulse all grievous temptations, a preternatural or supernatural help is needed. [4] Tr. de la Concup., C. XXXI. [5] Meyer, The World in Which We Live. [1] Matth., XVIII, 7. [2] I John, V, 19. [3] Wisdom, II, 8. [1] TKONSON. Examens partic., XCIV-XCVI. [1] Sertno III, de Nativitate, n. 1. [2] I Cor., II, 12. [3] Gal., I, 10. [4] James, IV, 4. [5] John, XVII. 15. [6] I Cor., VII, 31. [1] Gal., VI, 14. [2] Acts, I, 3. [3] Matth., V, 14. [1] Matth., V, 16. [2] 1ntrod. to a Dev. Life, P. IV, C. 1. [3] St. THOM., I, q. 114; St. THERESA, Life by Herself, C. XXX-XXXI; RIBET, L’Ascétique chrét., C. XVI. [1] Wisdom, II, 24. [2] Eph., VI, 12. [3] I Peter V, 8-9. [1] Sum. theol, I, q. 114, a. 3. [2] I Cor., X, 13. [3] Sum. theol., I, q. III, a. 3. [4] James, I, 14. [5] Sum. theol., I, q. 114, a. 1. [6] See the rules for the discernment of spirits in the first and second weeks of the Spiritual Exercises of St. Ignatius. [7] Life by Herself, C. XXX-XXXI. [8] Rom., VIII, 31. [1] Life by Herself, C. XXXI. [2] Ibid. [1] II. Tim., II, 1-7. St. Paul describes the Christian’s armor in Eph. VI, 10-I8. [1] II Tim., IV, 7-8. [2] St. THOM., I-II q. 114; TERRIEN, La Grâce et la Gloire, II, p. 15 foll; LABAUCHE, Man, P. Ill, C. Ill; HUGON in La vie spirituelle, II (1920), p. 28, 273, 353; TANQUEKEY, Syn. theol. dog., III, n. 210-235; REMLER, Supernatural Merit; WIRTH, Divine Grace, C. VIII; SCHEEBEN, Glories of Divine Grace. [3] Sess. XIV, De Sacramento pœnit., Cap. 9. [1] In Rom., C, I. 9-10. [1] James, I, 12. [2] I Cor., XV, 10. [1] James, I, 12; II Tim., IV, 8. [2] Sess. VI, Cap. 16. [1] Apoc., XVII, 11. [2] John, XV, 1-6. [3] John, XIV, 6. [1] Growth in Holiness, p. 467. [2] Gal., II, 20. [3] Colos.,III, 17. [4] Quœs. disp., Malo. q. 2, a. 5, ad 7. Hence, it appears that what Si. Thomas calls virtual intention, modern theologians call habitual. [1] Matth., VI, 22. [1] Wisdom, IV, 13. [1] EYMIEU, Le Gouvernement de soi-même, I, Introd., p. 7-9. [1] All spiritual writers recommend this practice in some form or other. See RODRIGUEZ, Practice of Christian Perfection, P. I, tr. 2, 3; OLIER, Introd., C. XV; TRONSON, Examens, XXVI-XXIX ; FABER, All for Jesus; “Minting Money”; Growth in Holiness, p. 463-468. [2] St. THOM., III, q. 60-62; SUAREZ, disp. VIII; DE BROGLIE, Conf sur la vie surnat., III; BELLEVUE, De la grâce sacramentelle; TANQUKREY, Syn., III, n. 298-323; MARMION, Christ the Life of the Soul, p. 65 and foll [3] Council of Trent, Scss. VII, Can. 6. [1] Romans, VI, 3-6. [1] Thus the Council of Trent. Sess. VI, Ch. 7: “The Holy Spirit distributes to each according as He wills, and according to each one’s disposition and cooperation.” [2] Matth., VII. 7. [3] John, XVI, 23. [4] Matth., V, 6. [5] Luke, I, 53. [1] Besides consulting treatises of Theology, see : BEAUDENOM, Spiritual Progress; ST. FRANCIS DE SALES, Introduction to a Devout Life, P. I, C. 19; P. II, C. 19; FABER, Growth in Holiness, C. XIX, XX; MANNING, Sin and its Consequences, The Love of Jesus for Penitent Sinners; TISSOT, Profiting by Our Faults; MOTHER MARY LOYOLA, First Confession; MARMION, Christ the Life of the Soul, P. II, C. IV. [2] Syn. theol moral., De Pœnitcntia, n. 242 and foll. [1] MEYER, S. J., The Science of the Saints, Vol. I, C. XIII. [1] Ps. LIV, 13-15. [2] Ps. L. Meditation on this psalm is a splendid preparation for confession. [3] BEAUDENOM, op. cit., t. II, ch. II. [1] St. THOM., III, q. LXXIX; SUAREZ, disp. LXIII; DALGAIRNS, Holy Communion; HUGON, O. P., La Sainte Eucharistie; HEDLEY, The Holy Eucharist. [2] Besides the works already cited, cf. BENEDICT XIV De ss. Missœ Sacrificio; BONA, De Sacrificio Missœ; LE GAUDIER, op. cit. P. I, sect. 10a; GIHR, The Holy Sacrifice of the Mass; OLIER, La Journée chrétienne, Occupations intérieures pendant le saint sacrifice, p. 49-65; CHAIGNON, S. J., The Holy Sacrifice; BACUEZ, S. S., Du divin sacrifice; E. VANDEUR, O. S. B., The Holy Mass Explained; CARD. VAUGHAN, The Mass; HEDLEY, Retreat, C. 24; Retreat for Priests, C. 13; A Bishop and his Flock, C. 10; DUNNEY, The Mass; MARMION, Christ the Life of the Soul, P. II, C. VII. [1] In other words, this effect is produced, ex opere operato, by the very virtue of the sacrifice. [2] Sess. XXII, cap. I-II. [1] This is the teaching of the Council of Trent, sess. XXII, c. II. [2] Loc. cit. [3] Matth., V, 8. [4] Hebr., V, 7. [5] Canon of Mass. [1] The fruits of the Mass, described above, are obtained in various degrees according to the inscrutable decrees of God, first by the celebrant, then by those for whom the Holy Sacrifice is offered, by those whom the priest remembers at the altar, and finally by all those who assist at Mass. We speak here only of these last. [2] Cf. E. VANDEUR, O. S. B., The Holy Mass; The Following of Christ, Bk. IV, C. 8-9. [1] John XVII, 23. [1] St. THOM., q. 79; TANQUEREY, Syn. Thecl. Dogm ., t. III, p. 619-628; DALGAIRNS, Holy Communion, p. 154 and foll.; H. MOUREAU, Dist, de Théol. ( Mangenot), under the word, Communion; P. HUGON, La Sainte Eucharistie, p. 240 and foll.; MARMION, Christ the Life of the Soul, P. II. C. VIII.; LEJEUNE, Holy Communion; HEDLEY, The Holy Eucharist; MOTHER LOYOLA, Welcome; Spiritual Combat, c. 53-57; Introd. to a Devout Life, P. II, C. XXI; THE FOLLOWING OF CHRIST, B. IV; Approved Prayer-Books. [2] John, VI. 55. [3] Les Origines du dogme de la Trinite, 1910, p. 403. [4] John, VI, 57. [5] John, VI, 58. [1] Sess. XIII, can. I. [2] This is the remark made by St. AUGUSTINE (Confessions, lib. VII, c. 10, n. 16, P. L., XXXII, 742). He puts these words on the lips of the Lord : “I am the food of great souls, grow and you shall be able to eat of me; but you shall not change me into yourself like you do material food, it will be you that shall be changed into me.” [3] John, VI, 35. [4] Philip., IV, 13, [1] Luke, XXIV, 32. [2] “We become one with Jesus. That is, we have the same “will” as He has. What He loves, we love; what He desires, we desire; what He says ought to be done, we long to do and do; His judgments are ours; His behaviour under every kind of condition, under all circumstances of persons and occurrences, is the behaviour we are always striving to reproduce in our own life and action. Thus, it is no exaggeration to say that in the Holy Communion, Jesus Christ gives us His own Heart, taking our heart away. His Heart is the Heart of chartiy, of purity, of sacrifice.” BISHOP HEDLEY, Retreat, p. 279. [1] Galat., II, 20. [2] John, VI, 56. [3] Instit, theol, Mysticœ, § 153. [4] Cfr. BERNADOT, De l’ Eucharistie à la Trinité. [1] John, XIV, 23. [2] The Imitation of Christ, Bk. II, C. 8. [3] Mother M. Loyola, Welcome; Lejeune, Holy Communion; Approved Prayer-Books. [4] Hence, were one conscious of mortal sin, it would be imperative, first of all, to confess it with contrition and humility of heart, not being content with an act of contrition no matter how perfect. Cf. AD. TANQUEREY, Syn. theol. Dogm., 1. III, N. 652-654. [5] John, VIII, 29. [1] Luke XXII, 15. [2] Many, forgetting this first act, begin at once to ask for favors without considering the fact that our requests will be all the better received, if first of all, we render our homage to Him Who honors us with His presence. [3] Hymn of St. THOMAS. [4] Luke, I, 46 and foll. [1] Prayer of Father de Condren completed by Father Olier. [2] Prayer of S. Ignatius in the Contemplation on the love of God. [3] On the spirit of a victim cf. L. CAPELLE, S. J., Les âmes généreuses. [1] John, X, 10. [1] Phil., IV, 13. --- > [[at-sl-07|← Ch. II cont.]]