> [[at-sl-14|← B1 Ch. I]] # "Footnotes — Book I, Ch. I: Prayer of Beginners" [1] ST. THOM., IIa IIæ, q. 83 and his Commentators; SUAREZ, De Religione, Tr. IV, lib. I, De Oratione; ALVAREZ DE PAZ, t. III, lib. I; TH. DE VALLGORNERA, q. II, disp. V; Summa theol. mysticæ, Ia Pars, Tract. 1, discursus III; L. DE GRANADA, Traité de l’Oraison et de la Méditation; St. ALPHONSUS DE LIGUORI, Prayer; P. MONSABRÉ, La Prière; P. RAMIÈRE, L’Apostolat de la prière; ST. FRANCIS DE SALES, Devoud Life, Part II; Spiritual Combat, C. 44-52; RODRIGUEZ, Christian Perfection, I, Treat. 5; GROU, How to Pray; MESCHLER, Three Fundamental Principles of the Spiritual Life, I; HEDLEY, Retreat, XXI. [1] John, XV, 5; II Cor., III. 5; Phil., II, 13. [2] Matth., VII, 7-8. [3] Matth., XXVI, 41. [4] Sum. theol., IIa IIæ, q. 83, a. 1, ad 3. [5] Sess. VI, ch. II. [6] Catech. Trident., P. VI, c. I, n. 3. [1] Rom., VIII, 26. [2] Matth., VI, 33. [1] The Love of God, Book VIII, ch. IV. [2] The reason why our petitions are not answered, says BOURDALOUE, is because we make use of prayer “in order to ask for whimsical, needless graces — graces according to our taste and fancy… We pray and ask for the grace of penance, the grace of sanctification — graces for the future, not for the present — graces that would do away with all difficulties, that would leave no room for effort, leave no obstacles to overcome — miraculous graces that would carry us as they did St. Paul, not those that would merely help us to walk…. graces which would alter the whole order of Providence, and revolutionize the whole scheme of salvation.” Lent. Sermon on prayer for Thursday of the Ist Week. [3] In “Le Saint Abandon,” P. III, of DOM V. LEHODEY, most apt details are given on the subject. [1] Gen., XVIII, 27. [2] Dan., IX, 18. [3] Luke, XVIII, 13. [4] Luke, XVIII, 14. [5] James, IV, 6. [6] Ps. XC, 14-15. Those who recite the Divine Office know that the predominant sentiment expressed by the Psalms is that of trust in God. [1] Matth., VII, 7-11. [2] John, XIV, 12, 13, 14. [3] John, XVI, 26-27. [4] Matth., XV, 24-28. [1] Ps. V, 2-3. [2] Matth., XV, 8. [1] Matth., VI, 7-8. [1] JOAN. MAUBURNUS, Rosetum exercitiorum spiritualium et sacrarum meditationum; GARCIA DE CISNEROS, Exercitatorio de la vida espiritual; ST. IGNATIUS, Spiritual Exercises; and Commentators; also la Bibliothèque des Exercices de St. Ignace, published under the direction of FATHER WATRIGANT; RODRIGUEZ, Practice of Christian Perfection, V. Treatise, On Prayer; L. DE GRANADA, Traité de l’oraison et de la méditation; A. MASSOULIÉ, Traité de la véritable oraison; ST. PETER OF ALCANTARA, La oración y meditación; ST. FRANCIS DE SALES Devout Life, Part I, ch. I-IX; BRANCATI DE LAUREA, De oratione christianá; CRASSET, A Key to Meditation; SCARAMELLI, op. cit., I. Treatise, art. 5; COURBON, Familiar Instructions on Mental and Affective Prayer; V. LIBERMANN, Ecrits spirit., p. 82-147; FABER, Growth in Holiness, ch. XV; R. DE MAUMIGNY, Pratique de l’oraison mentale, t. I; DOM LEHODEY, The Ways of Mental Prayer, P. I and II; LETOURNEAU, La Méthode d’oraison mentale de S.-Sulpice; CLARE, S. J., Science of the Spiritual Life. [1] Cfr. HUGH OF S. VICTOR, De modo dicendi et meditandi; De Meditando seu meditandi artificio, P. L. CLXXVI, 877-880; 993-998. [2] Sum. theol., IIa IIæ, q. 82, a. 3. [1] H. WATRIGANT, La Méditation méthodique, Rev. d’Ascétique et de Myst., Jan. 1923, p. 13-29. [2] V. P. JEAN DE JÉSUS MARIE, Instruction des novices, 3e Partie, chap. II, § 2. [3] Instructions sur l’Oraison, Méthode d’oraison, ch. I, p. 253-254. Read the whole passage — Engl. Transl. A Key to meditation, p. 85-95. [1] John, VIII, 32. [1] Praxis Confessarii, n. 122. [1] Can. 595. [1] Let us ponder the following words of a priest reproduced by DOM CHAUTARD: “It is my overeagerness that has brought on my fall! My excessive devotion to the active life and my love for the same filled me with great joy at my success, and this together with the deceits of Satan led me to be so absorbed in laboring for others, as to neglect my own spiritual wants, prayer and meditation; and then when temptation came, I yielded in the weakness caused me by my lack of spiritual nourishment.” The True Apostolate, p. 67. All that this excellent writer says about the need of an interior life, applies to mental prayer which is one of the most effective means to foster this life. [2] L’âme de tout apostolat, p. 179-180. Engl. Transl. The True Apostolate, p. 143-144. [3] II Cor., V, 20. [4] I Cor., XIII, 1. [1] Exhortation to the Clergy, Aug. 4, 1908. [2] Can. 125, 2°. [3] Can. 1367, 1°. [1] Distractions are voluntary in themselves when they are deliberately willed, or when, aware that our mind wanders, we do nothing to prevent its vagaries. They are voluntary in their cause, when we foresee that such or such all-absorbing reading or occupation will be a source of distractions, and none the less we indulge in it. [1] Spiritual Exercises, Ist Week, Ist Exercise; (Translation by Father Rickaby, S. J.); See CLARE, S. J. The Science of the Spiritual Life; CRASSET, A Key to Meditation; FABER, Growth in Holiness, C. XV. [1] We shall explain these methods when we treat of the illuminative way. [2] G. LETOURNEAU, La Méthode d’oraison mentale du Sém. de S.-Sulpice, Paris, 1903, especially p. 321-332; FABER, Growth in Holiness, C. XV. [1] We make special mention of the method of St. Francis de Sales, Devout Life, II Part. ch. II-VII; of that of the Discalced Carmelites, Instruction des Novices by V. P. J. de Jésus-Marie, III Part. ch. II; Aurelianus a SS. Sacramento, Cursus Asceticus Vol. I, disput. III, sect, I; of that of the Reformed Cistercians, Directoire Spirituel by Dom Lehodey, 1910, sect. V, ch. IV; of that of the Dominicans Instruction des Novices, by Fr. Cormier. [2] Etudes, 20 mars 1898, p. 782, note 2. --- > [[at-sl-14|← B1 Ch. I]]