> [[at-sl-11|← Ch. V cont.]] # "Footnotes — Ch. V: General Means of Perfection" CHAPTER V. [1] St. FR. DE SALES, Devout Life, P. I. C. I-III; The Love of God, Bk. XII, c. 2-3; ALVAREZ DE PAZ, De vitâ spirit., t. I, 1. V; RODRIGUEZ, Practice of Christian Perfection, P. I, Tr. I, On the Esteem of Perfection; LE GAUDIER, De perfect. vita spiritualis, P. II, Sept. Ia; J. ARINTERO, Du désir de la perfection, Vie spirituelle, Fevr. 1920, p. 296; SCARAMELLI-STOCKMAN, Manual of Christ. Perfection P. I, art. 2. [2] See remark of St. THOMAS, Ia Iæ, q. 30, a. I, ad 1. [3] Jerem., XXXI, 3. [4] St. AUGUST., Confessions, Bk. I, n. 1. [1]Ps. XLI, 2; LXII, 2. [1]Life by Herself, C, XIII. [2]Luke, I, 53. [1] Matth., VII, 8. [2] I Thess., IV, 3. [3] Wisdom, VII, 7; cfr. Prov. I, 20-23. [4]John, VII, 37. As St. Thomas remarks (I, q. 12, a. 6), desire renders the soul more fit — better disposed — for the reception of the desired object. [5]Ps. CXVI1I, 131; LXXX, 11. [1] Matth., VI, 33. [2] Luke, IX, 62. [3] Philip., III. 13-14. [1] ST. AUGUSTINE, Sermon 169, n.18. [2]Luke XVI, 10. [1] A. BOISSEL, Retraites formées, pratique et théorie. [1] FABER, Creator and Creature, The Precious Blood, Bethlehem; NEWMAN, Grammar of Assent and other works (See word God in Index to the Works of CARD. NEWMAN by RICKABY, S. J.); BELLORD, Meditations on Dogma; BRAN CHEREAU, Méditations, vol. I, Méd. I-VI; HEDLEY, Retreat, IV-V; HOGAN, Clerical Studies, C. IV; A. I; SCOTT. S. J., God and Myself; BOSSUET, De la connaissance de Dieu et de soi-même; Elévations sur les mystères; Méditations sur l’ Evangile; L. BAIL, Théologie affective; LESSIUS, De perfectionibus moribusque divinis; P. D’ARGENTAN, Les Grandeurs de Dieu; CONTENSON, Theologia mentis et cordis; BEAUDENOM, Les Sources de la Piété; SAUVÉ, Dieu intime, Jésus intime, L’homme intime, etc.; P. SAUDKEAU, O. P., Les divines paroles; M. D’HERBIGNY, La Théologie du révélé, ch. VIII-XI; P. R. GARRIGOU-LAGRANGE, Dieu son existence, sa nature, 1920. [2] Contrary propositions of Molinos were condemned, DENZ.-BANN. 1226, 1329. [1] See especially JOYCE, Natural Theology. [2] Matth., V, 48; cfr. Commentary of IV Lateran Council. (Denzinger, 432). [3]Dialog., I, p. 40. [4] Vie, by RAYMOND DE CAPOUE, trad. Cartier, t. I, p. 71. [1]MatthXI, 28. [1] The Church has condemned the assertion of Molinos that a theologian is not as well disposed for contemplation as an ignorant man (DENZ.-BANN., 1284). FATHER FABER writes : “Is not all doctrine practical? Is it not the first use of dogmatic theology to be the basis of sanctity…? He who separates dogmatics from ascetics seems to assert this proposition : The Knowledge of God and of Jesus Christ was not meant primarily to make us holy…” (FABER Spiritual Conferences, Conf. on Death, 3, p. 137). (Theology) “is the best fuel of devotion, the best fuel of divine love… If a science tells of God, yet does not make the listener’s heart burn within him, it must follow either that the science is no true theology, or that the heart which listens is stupid and depraved. In a simple and loving heart, theology burns like a sacred fire.” (FABER, The Precious Blood, c. III). [2]Sum. theol. I, q. 1, a. 4. [1] Imit. Bk. III, c 1. [1] See especially La Journée Chrétienne of FATHER OLIER where this doctrine is wonderfully applied. [2] S. THOM., I, q. 8, a. 3; LESSIUS, De perfectionibus moribusqite divinis, lib. II; RODRIGUEZ, Practice of Christian Perfection, Part I, Treatise VI; P. PINY, O. P., La Présence de Dieu; P. PLUS, S. J., God in us, Living with God, In Christ Jesus; S. FRANCIS DE SALES, lntrod. to a Devout Life, P. II, c. II, XII, XIII; VAUBERT, How to Walk before God; Spiritual Combat, c. 21–23; MATURIN, Principles of the Spiritual Life, p. 116–138; HAMON, Medit., Vol. V, p. 95–125; CURSUS ASCETICUS, Vol. II, p. 308–317; HEDLEY, Retreat for Priests, II. [1]Acts, XVII, 28. [2] Ps. CXLIV, 18. [3] See C. I, a. I. [1]MATURIN, Self-knowledge and Self-discipline; RODRIGUEZ, Christian Perfection, P. I tr. VII; S. FRANCIS DE SALES, Introd. to a Devout Life, P. II, X, XI, P. V, III-VII; MEYER, Science of the Saints, Vol. I, Lessons I, XIII-XVI; FABER, Spiritual Conferences, Self-deceit; CLARE, The Science of the Spiritual Ufe; SCARAMELLI-STOCKMAN, Manual of Christian Perfection, P. I, a. X. [1] In an Appendix will be found a brief study on character that will aid us in this study of self. Cf. DOSDA. L’Union avec Dieu, t. I, IIe p., ch. XXI. [1] I Peter, IV, 10. [1] Spiritual Exercises, 1st week. The words within the quotation marks belong to St. Ignatius’ own text; translation is by Father RICKABY, S. J., The Spiritual Exercises of St, Ignatius. [2] Here the method of S. Sulpice adds the adoration, that is to say all those acts by which we adore, praise, bless, love and express our gratitude to God; we place ourselves then in the presence of Jesus Christ, our model and our Judge, as has been explained above, n. 462. [1] MEYER, Science of the Saints, Vol. I, Lesson XIV. [1]From the translation of the Spiritual Exercices of S. Ignatius, by Father Joseph Rickaby, S. J. [1] Ps. L, 5. [1] P. DE CAUSSADE, Abandonment to Divine Providence, Part. I, 1. I; LE GAUDIER op. cit., p. III, sect. II; St. FR. DE SALES, The Love of God, Bks. VIII-IX; DESURMONT, (Euvres, t. II, sur La Providence; MGR. GAY, Christian Life and Virtues, XI, XIV; DOM V. LEHODEY, Le Saint Abandon, Ire Partie; TISSOT, The Interior Life, Part. II; DREXELIUS, The Heliotropium or Conformity of the Human will to the Divine. [1] Treatise of the Love of God, Bk. VIII, c. 3, (Mackey’s translation page 329). [2] Spiritual Conf., XV. [1] Rom., XIII, 1-2. [1] Second Conference, c. 5-8. [1] Ps. LXXXIV, 9. [2]Hebr., X, 9. [3]II Cor., VI, x. [4] John., VIII, 29. [1]Tob., III, 2. [2]Wisd., XIV, 3; VIII, 1. [3]Rom., VIII, 28. [4] Job., II, 10. [5]The Love of God, Bk. IX, c. 2. (Mackey’s translation, p. 370.) [1] Matth., VI, 34. [1] Rom., VIII, 18. [2] IICor., IV, 17. [3]Coloss., I, 24. [4] I Serm. S. Andreæ, 5. [1]Ps. CXXV, 6-7. [2] Following of Christ. Bk. III, c. 17, Bk. II, c. XI-XII. [3] S. FR. DE SALES, The Love of God, Bk. IX, c. 15. [4] Isaías, I, 16-18. [5] I Kings, XV, 22; cfr. Osee, VI, 6; Matth., IX, 13; XII, 7. [1]Hebr., X, 6-7. [2]Phil., II, 8. [3]Phil., IV, 13. [4]John, IV, 34; VI, 38; VIII, 29. [1]Philip., II, 5. [2] Galat., II, 20. [3]Spiritual Conferences, XI. [4] Matth., XII, 50. [5] John,XIV, 15; Matth., VII, 21. [6] Interior Castle, Second Mansion. [1] St.THOM., IIa IIæ, q. 83-84; SUAREZ, De Religione, Tr. IV, lib. I, De Oratione; ALVAREZ DE PAZ, t. III, lib. I; St. ALPH. DE LIGUORI, The Great Means of Prayer; St. FRANCIS DE SALES, Devout Life, P. II; GROU, How to Pray; MESCHLER, Three Fundamental Principles of the Spiritual life, P. I; Spiritual combat, c. 44-52; HEDLEY, Retreat, XXI; Retreat for Priests IX, X; P. MONSABRÉ, La Prière, Philosophie et Théologie de la prière P. RAMIERE, L’Apostolat de la prière; P. SERTILLANGES, La Prière, 1917. References to Works on Mental Prayer will be given in the Second Part of this Work. [2] De Fide Orthod., 1. III, c. 24, P. G., XCIV, 1090. [3] Serm. IX, n. 3. [4] S. JOHN DAMASCENE, ibidem. [5] S. GREG. NYS., Orat. I, de Orat. Domini, P. G., XLIV, 1124. [1]BOSSUET, Sermon sur le culte de Dieu. [2] BOSSUET, 1 . cit. [3] OLIER, Journée chrét., II p. [4] Preface of the Mass. [5]Gloria in excelsis Deo. [1]I Thess., V, 18. [2]II Cor., IX, 15. [3] ST. THOMAS, IIa IIæ, q. 83, a. 3. [4]Matth., VII, 7. [1] Sum. theol., IIa Iiæ, q. 83, a. 2, ad 3. —Cfr. MONSABRÉ, La Priere, 1906, P.54-55. [1] I Cor.,XIV, 15. [2] In the Second Part of this work we shall return to the subject of mental prayer indicating which kind is in harmony with each of the three Ways. [3] Ps. III 5; L, 17. [4] Hebr., XIII, 15. [5] ST. THOMAS, In Libr, Senient., distinct. XV, q. 4, a. 4. [1]Rom., XV, 6. [2]Matth., XVIII, 20. [3]Commentar in Matth., c. XVIII. [1] Many of these commentaries are found in HURTER’S, Opuscula Patrum selecta, t. II; cf Sum. Theol., IIa IIæ, q. 83, a. 9; ST. THERESA, The Way of Perfection; P. MONSABRÉ, La Priire Divine, le Pater. [1] ST. AUGUSTINE, Enchirid., VII. [2] The love of God, Bk. VI, c. I, (Mackey’s translation). [1] Luke. XVIII, I. [2] I Thess., V, 17; I, 2. [1] Matth., V, 48. [2] This we shall explain later when treating of the method of prayer. [1] I Cor., X, 31, Col. III, 17. [2] In Psalm. CXLVI, n. 2. [3] Comment. in Rom., c. I, lect. 5. [4] Catech. Int. Life, Part. II, Lesson X. — Cfr. FATHER CHARLES, S. J. Prayer for all Times. [1] Catech. of int. Life, P. II, Lesson VI. [2] Philip., II, 5. [3] Luke, XVIII, 1. [1] CASSIANUS, Collationes, coil. II, c. 1-13; St. JOHN CLIMACUS, L’Echelle du Paradis, 4e Degré, n. 5-12; GODINEZ, Praxis Theol. mysticæ, lib. VIII, c. 1; SCHRAM, Instit. theol. mysticæ, P. II, cap. I, § 327-353; St. FR. DE SALES, Introd. to a Devout Life, Part I, ch. 4; TRONSON, Traité de l’obéissance, IIe Partie; FABER, Growth in Holiness, ch. XVIII; H. NOBLE, O. P., Lacordaire apótre et directeur des jeunes gens, 1910; DESURMONT, Charité sacerdotale, § 183-225; Catholic Encyclopedia, Direction; F. VINCENT, S. François de Sales, Directeur d’Ames; ABBÉ D’AGNEL et Dr D’ESPINEY, Direction de conscience, 1922; V. RAYMOND, O. P., Spiritual Director and Physician, 1917. [1] Apostolical Letter Testem Benevolentiæ, Jan. 22, 1899. From The Great Encyclical Letters of Leo XIII, P. 447. [2] CASSIANUS, De Cænobiorum institut., 1, IV, c. 9; P. L. XLIX, 161. [3] Id. Collationes, II, 2, 5, 7, 10-11; P. L. XLIX, 526, 529, 534, 537, 542. [4] Scale Paradisi, Grad. I, IV; P. G. LXXXVIII, 636, 680–681. [1] De Diversis, sermo VIII, 7. [2] Epist., LXXXVII, 7. [3] De Vita Spirituali, II Part, ch. I. [4] See the instances given by FABER, Growth in Holiness, C. XVIII. [5] Praxis confessarii, n. 121–127. [1] Devout Life, Part. III, c, 28. [2] Sermons recueillis, pour la fête de N. D. des Neiges, t. IX, p. 95. [1] Sentences et avis spirituels, n. 229, ed. Hoornaert, p. 372. [1]Introduction to a Devout Life, P. I, C. IV. [2]Galat., IV, 19. [3]L’Esprit d’un directeur des âmes, p. 60-61. Father OLIER often returns to this subject in this little work. [1]La Charité sacerdotale, t. II, § 196. [2] This is exactly what St. Francis de Sales practiced as shown by F. VINCENT, op. cit., p, 439–481. [3] La direction spirituelle, d’après les écrits et les exemples du Vén. Libermann, 2e édit., p. 10-22. [1] John, V, 30. [1] II Cor., V, 20. [2] ST. FRANCIS DE SALES, Introduction to a Devout Life, Part. I, C. IV. [1] ST. FRANCIS DE SALES, Introduction to a Devout Life, P. I, C. IV. [2]Luke, XXIV, 32. [1]“This obedience to oar director is a stumbling-block to many of us. I cannot think it would be so if we had a clear idea of it or, which is the same thing, an unexaggerated idea of it… A spiritual director is not a monastic superior… The superior’s jurisdiction is universal, the director’s only where we invite it or he asks it and we accord it… If we disobey a superior, we sin; it would require very peculiar and unusual circumstances to make disobedience to our director any sin at all.” FABER, Growth in Holiness, C, XVIII. [2] P. LIBERMANN, op, cit,, p. 131. [1] ST. FRANCIS DE SALES, Introd. to A Devout Life, Part. I, C. III; Part. III, C. XI; TRONSON, Manuel du Séminariste;ID, Traité de l’obéissance, IIIe Partie; RIBET, L’Ascétique, ch. XLI; KEATING, The Priest, His Character and Work, P. 1, C. II; The secret of Sanctity, C. I. [1] The Reign of Jesus, p. 148. [1] ST. BONAVENTURE. De modo studendi in S. Scriptura ; MABILLON, Des études monastiques, IIe Part., ch. II, III, XVI; LE GAUDIER, op. cit., P. V, sect. I; TRONSON, Manuel, IIe Part., Ent. I, XV, XVI; RIBET, Ascétique, ch. XLIV; D. COLUMBA MARMION, Le Christ idéal du moine, p. 519–524; ST. FRANCIS DE SALES, Introd. to a Devout Life, p. II. C. 17; FABER, Spiritual Conferences, A Taste for Reading; HEDLEY, Retreat, c. XXX; A. BARRY-O’NEILL, Priestly Practice, VI. [2]The Following of Christ, Book I, c. V. [1] Letters to Young Men, 2nd Letter. [2] Numerous commentaries facilitate the understanding of the Psalms. Among the most recentare those of BOYLAN, C. FILLION, BARRY and HUGUENY, O. P., whose object is to give both the literal and spiritual sense in view of the devout recitation of the Divine Office. [1] J. GAUDERON, La Lecture Spirituelle d’après les principes de S. Jean Eudes, Vie spirit., juin 1921, p. 185–202. [2]II Cor., V, 20. [1]John, VII, 16. [2]Ps. LXXXIV, 9. [3]The Reign of Jesus, P. II, § XV. [1] Rom., II, 13. [2] Luc., VIII, 15. [3] ENNODIUS, in ejus vita. [4]James, I, 22. [1] Eccli., III, 27. [1] Concerning the sanctification of visits, conversations, recreations, journeys, cf. TRONSON, Particular Exam. LXXVIII-XC. [2] Coloss., III, 17. [3] ST. FRANCIS DE SALES, Devout Life, Part. III, C. XXXVIII, XXXIX; GERRARD, Marriage and Parenthood; D’HULST-CONWAY, The Christian Family, KANE S. J., The Plain Gold Ring. [1] Ephes., V, 22-33. [1] Ephes., III, 15. [2] Luke, II, 51. [3] Luke, II, 49. [1] A. CHEVRIEK, Le Veritable Disciple, 1922, p. 101–112. [2] RODRIGUEZ,Practice of Christian Perfection, P. II, Treatise V. [3] ST, FRANCIS DE SALES, Devout Life, Part. III, C. 17-22; RIBET, Ascétique, ch. XLIII, p. 437–441, 448–451; AD. A DENDERWINDEKE, Comp. Theol. ascéticæ, 1921, n. 437–439; ROUZIC, De l’Amitié; MARCETTEAU, The Young Seminarian’s Manual, p. 401–411. [4]Devout Life, Part. III, C. 19. [1] P. CHOCARNE, Vie de Lacordaire, t. II, ch. XV. [1] Eccles.,VI, 14-16. [2]John, XIII, 23. [3]II Cor., II, 13. [4]II Cor.,VII, 6, 13. [5]Rom., XVI, 21. [6] I Cor., IV, 17. [7]II Cor., I, 1. [8] I Tim., 1, 2. [9] ST. FRANCIS DE SALES, loc. cit., C. 19, refers to many others. [1] ST FRANCIS DE SALES, loc. cit., C. 17. [2] ST FRANCIS DE SALES, loc. cit, C. 18. [1] The following is Ovid’s remark in De Remediis Amoris : “Principiis obsta, ser o medicina paratur Cum mala per longas invaluere moras”. [2] Devout Life, loc. cit., C. XXI. [3] Devout Life. loc. cit., C. XX. [1] A. DESURMONT, La sainteté dans les relations sociales, Œuvres, t. XI, p. 272 and foil.; Charité Sacerdotale, t. II, § 205–213. [2] BOURDALOUE in his second sermon for the Feast of All Saints shows how the Saints have sanctified their respective stations in life and profited by their condition to arrive at a high degree of perfection. [1] Thus, standard wages for the same kind of work in the same locality are determined by norms which an employer could not set aside without incurring such losses that would soon bring his business to a stand-still. [1]Matth., VJ, 33. [2]The True Apostolate, p. 67. [1] Acts, VI, 4. [2]I Cor., III, 7. [3]ST. BERNARDUS, In Cantica, sermo XVIII, 3. [1]John, xv, 5. --- > [[at-sl-11|← Ch. V cont.]]